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Isaiah 14:29 — Word Study

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WLCאַֽל־ תִּשְׂמְחִ֤י פְלֶ֙שֶׁת֙ כֻּלֵּ֔ךְ כִּ֥י נִשְׁבַּ֖ר שֵׁ֣בֶט מַכֵּ֑ךְ כִּֽי־ מִשֹּׁ֤רֶשׁ נָחָשׁ֙ יֵ֣צֵא צֶ֔פַע וּפִרְי֖וֹ שָׂרָ֥ף מְעוֹפֵֽף׃

BSADo notʼal [never, under no circumstances] rejoicesâmach allkôl you PhilistinesPᵉlesheth [inhabitants of Philistia] thatkîy the rodshêbeṭ [a rod or staff, a sceptre] that struck younâkâh [hit, smote] is brokenshâbar [shattered, destroyed] Forkîy a vipertsephaʻ [poisonous serpent, adder] will springyâtsâʼ [come forth, emerge] from the rootsheresh [source, foundation] of the snakenâchâsh [serpent] and a flyingʻûwph serpentsârâph [fiery flying serpent, seraph] from its eggpᵉrîy [offspring, fruit]

Word
Listen & take awayIsaiah 14
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 29 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (me.'o.Fef) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 14:29quick helps
In a sentenceIsaiah warns the Philistines not to rejoice over their temporary victory, as a new threat will arise.
Who is speakingThe prophet Isaiah, addressing the Philistines.
Where we areA prophecy concerning the fate of the Philistines after the fall of their oppressor.
The hard wordצֶ֔פַע
Take awayThe defeat of the Philistines is not the end; a more dangerous foe is on the way.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectצֶפַע verbשָׂמַח The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — Isaiah 14:29

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — A Prophecy Against the Philistinesgenerated

28In the year that King Ahaz died, this burden was received:
29Do not rejoice, all you Philistines, that the rod that struck you is broken. For a viper will spring from the root of the snake, and a flying serpent from its egg.
30Then the firstborn of the poor will find pasture, and the needy will lie down in safety, but I will kill your root by famine, and your remnant will be slain.
31Wail, O gate! Cry out, O city! Melt away, all you Philistines! For a cloud of smoke comes from the north, and there are no stragglers in its ranks.

Isaiah 14:29 addresses the Philistines, warning them not to celebrate the breaking of their oppressor's rod. The prophecy indicates that although they may feel relief, a new danger will emerge from the very roots of their previous enemy, represented by a viper and a flying serpent. This serves as a reminder of the cyclical nature of power and the persistence of threats, as seen in the broader context of the chapter.


Cross References

ReferenceText (BSB)
1Proverbs 24:17Do not gloat when your enemy falls, and do not let your heart rejoice when he stumbles,
2Ezekiel 26:2“Son of man, because Tyre has said of Jerusalem, ‘Aha! The gate to the nations is broken; it has swung open to me; now that she lies in ruins I will be filled,’
3Ezekiel 35:15As you rejoiced when the inheritance of the house of Israel became desolate, so will I do to you. You will become a desolation, O Mount Seir, and so will all of Edom. Then they will know that I am the LORD.
4Hosea 9:1Do not rejoice, O Israel, with exultation like the nations, for you have played the harlot against your God; you have made love for hire on every threshing floor.
5Obadiah 1:12But you should not gloat in that day, your brother’s day of misfortune, nor rejoice over the people of Judah in the day of their destruction, nor boast proudly in the day of their distress.

The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to

cockatriceIsaiah 11:8
a fieryIsaiah 30:6

The Key Word צֶ֔פַע, Tze.fa'generated

The word צֶ֔פַע (tzepha') refers specifically to a viper, a type of poisonous serpent. Its usage here symbolizes a new and dangerous threat that will arise from the remnants of the Philistines' past adversaries. The parsing indicates it is a noun in the singular form, emphasizing the individual nature of this emerging danger.

This term carries a connotation of venom and danger, suggesting that the new threat will be both lethal and swift, much like the viper itself. The lexicons highlight its association with perilous creatures, reinforcing the ominous tone of the prophecy.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The verse is structured around a main clause with a clear warning — אַל תִּשְׂמְחִי, do not rejoice — which governs the subsequent phrases. This command sets the tone, while the following clauses explain the reason for the admonition, detailing the emergence of new threats.

The use of subordinate clauses provides a layered meaning: the initial command is followed by a causal explanation, emphasizing the consequences of their false sense of security.


Septuagint Backgroundgenerated

In the Septuagint, צֶ֔פַע is rendered as ἀσπίδων (aspidōn), which means 'asp' or 'viper'. This choice narrows the focus to a specific type of venomous snake, emphasizing the danger posed by this new threat.

The term שָׂרָ֥ף is translated as ὄφεις (ophei), which generally means 'serpents'. This broadens the interpretation, suggesting a more general category of danger rather than a specific creature.


In plain words — the whole versegenerated

Isaiah 14:29 warns the Philistines not to celebrate the breaking of their oppressor's rod. Instead, they should be aware that a new danger will arise, symbolized by a viper and a flying serpent. This serves as a reminder that threats can emerge even in times of relief.


Frequently Asked Questionsgenerated

What does Isaiah mean by 'the rod that struck you is broken'?

The rod symbolizes the authority or power that has oppressed the Philistines, and its breaking signifies a temporary relief from that oppression.

What is the significance of the viper and flying serpent?

These creatures symbolize new threats that will arise from the remnants of their previous enemy, indicating that danger is not over despite their current relief.

Why does Isaiah address the Philistines specifically?

Isaiah's prophecy is directed at the Philistines to warn them of impending dangers and to remind them of the consequences of their actions.

How does this verse relate to the overall message of Isaiah?

This verse fits into Isaiah's broader themes of judgment and hope, emphasizing that even in judgment, there is a reminder of ongoing threats and the need for vigilance.


Reflection Questionsgenerated

  1. What are some ways I might be tempted to rejoice prematurely in my life, and how can I remain vigilant instead?
  2. How can I recognize and prepare for new challenges that may arise after a period of relief?
  3. In what ways does this verse encourage me to reflect on the cyclical nature of power and danger?
  4. How can I apply the lessons from this verse to my interactions with others who may be celebrating too soon?

The early church on this verse — how the Fathers read it

Early Church Fathers reference this verse to discuss themes of judgment and the nature of evil. Their quotations are provided here to illustrate their interpretations.

JeromeVerse 29. c. 347–420
Do not rejoice, O Philistia, all of you, because the rod of your striker is broken; for from the root of the serpent a little king will come forth, and his offspring will consume the flying creature.
Early Church Fathers on Isaiah 14 →
Gregory the DialogistMORALS ON THE BOOK OF Job 6:33.62 c. 540–604
But because this Leviathan is called in another place not merely a serpent, but also a basilisk, because he rules over unclean spirits, or reprobate men, as Isaiah says, Out of the serpent's root shall come forth a basilisk,
Early Church Fathers on Isaiah 14 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Isaiah 14:29 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Rejoice not thou, whole Palestina,.... The land of the Philistines; the inhabitants of Palestine are meant, who rejoiced at the death of Uzziah, who was too powerful for them, and during the reign of

Read John Gill on Isaiah 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

Read Robert Jamieson on Isaiah 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Of him that smote thee: most understand this of Uzziah, who did them much mischief, ; but he was dead thirty-two years before this time, and therefore their joy for his death was long since past. Others understand it of Ahaz; but he was so far from smiting them, that he was smitten by them, as was noted on . It seems better to understand it more generally of the royal race or foregoing kings of Judah, who had been a terrible scourge to them, whose rod might be said to be broken, because that sceptre was come into the hands of slothful and degenerate princes, such as Ahaz was, who had been lately broken by the Philistines, and who probably was alive when this prophecy was delivered, because…

Read Matthew Poole on Isaiah 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 14:29 Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent’ s root shall come forth a cockatrice, and his fruit [shall be] a fiery flying serpent.Ver. 29. Rejoice not thou, whole Palestine.] That is, the Philistines, quos Iudaei animis armisque sibi infestissimos habuere. These were as bad neighbours to the Jews as the Dunkirkers now are to us. Uzziah had subdued them, but Ahaz had been much damnified and despoiled by them, and in the beginning of Hezekiah’ s reign they thought to have overrun all the country. Here therefore God’ s decree concerning them is published, for the comfort of his poor people, and it is this…

Read John Trapp on Isaiah 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(29) Rejoice not thou, whole Palestina.—Better, Rejoice not thou, Philistia, all of thee; i.e., give not thyself wholly to rejoicing. Here, as in Exodus 15:14, “Palestina” is used, not in the wider meaning with which we are familiar, but specifically as the country of the Philistines. The historical circumstances connected with the “oracle” before us are found in 2 Chronicles 18:18. The Philistines had invaded the low country (Shetphçlah), and the district known as the Negeb, or “south” of Judah, in the reign of Ahaz. He had called in the help of Tiglath-pileser, the Assyrian king, to assist him as against Rezin and Pekah (Isaiah 7), so probably against these new invaders. Sargon (who…

Read Charles John Ellicott on Isaiah 14 →
CambridgeThe Cambridge Bible for Schools and Colleges

29. whole Palestina] R.V. Philistia, all of thee. On the history of the name “Palestine” see G. A. Smith, Historical Geography, p. 4. “All Philistia” is addressed because the country was broken up into a number of cantons, which might not always be united in political sentiment, as they are at this time. the rod of him that smote thee] Or simply the rod that smote thee, as in R.V. On the reference see introductory note above. a cockatrice] a basilisk (Heb. çepha‘). See on Isaiah 11:8. fiery flying serpent] flying saraph. See on ch. Isaiah 6:2 and cf. Isaiah 30:6. It is probably a creation of the popular imagination, here used poetically. The sense of the metaphors is obvious: the power from…

Read Cambridge on Isaiah 14 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Rejoice not thou - Rejoice not at the death of Ahaz, king of Judah. It shall be no advantage to thee. It shall not be the means of making an invasion on Judah more practicable.

Read Albert Barnes on Isaiah 14 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

29. Rejoice not… whole Palestina — Rather, Philistia, a territory in the southwest of Judah, and which the Philistines, a people from Caphtor in the Mediterranean, though of Egyptian origin, had long

Read Daniel Denison Whedon on Isaiah 14 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

Do not rejoice, all you Philistines, that the rod that struck you is broken. For a viper will spring from the root of the snake, and a flying serpent from its egg.

WEBWorld English Bible2000

Don’t rejoice, O Philistia, all of you, because the rod that struck you is broken; for out of the serpent’s root an adder will emerge, and his fruit will be a fiery flying serpent.

MSBMajority Standard Bible2022

Do not rejoice, all you Philistines, that the rod that struck you is broken. For a viper will spring from the root of the snake, and a flying serpent from its egg.

NETBNew English Translation2006

Don’t be so happy, all you Philistines, just because the club that beat you has been broken! For a viper will grow out of the serpent’s root, and its fruit will be a darting adder.

Tyndale line

KJVKing James Version1611

¶ Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent’s root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

ASVAmerican Standard Version1901

Rejoice not, O Philistia, all of thee, because the rod that smote thee is broken; for out of the serpent’s root shall come forth an adder, and his fruit shall be a fiery flying serpent.

RVARevised Version, American1894

Rejoice not, O Philistia, all of thee, because the rod that smote thee is broken: for out of the serpent’s root shall come forth a basilisk, and his fruit shall be a fiery flying serpent.

NWBWebster's Bible1833

Rejoice not thou, all Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a basilisk, and his fruit shall be a fiery flying serpent.

GNVGeneva Bible1599

Reioyce not, (thou whole Palestina) because the rod of him that did beat thee, is broken for out of the serpents roote shall come forth a cockatrise, and the fruit therof shalbe a firy flying serpent.

Strictly literal

DBYDarby Translation1890

Rejoice not thou, Philistia, all of thee, because the rod that smote thee is broken; for out of the serpent's root shall come forth a viper, and his fruit shall be a fiery flying serpent.

YLTYoung's Literal Translation1862

Rejoice not thou, Philistia, all of thee, That broken hath been the rod of thy smiter, For from the root of a serpent cometh out a viper, And its fruit [is] a flying saraph.

LSVLiteral Standard Version2020

“Do not rejoice, Philistia, all of you, || That the rod of your striker has been broken, || For from the root of a serpent comes out a viper, || And its fruit [is] a flying, burning serpent.

ILTInterlinear Literal Translation2000

Rejoice not, thou entire Palestine, because the rod of him that smote thee is broken; for out of the serpent's root shall come forth an adder, and its fruit shall be a flying dragon.

ULBUnlocked Literal Bible2017

Do not rejoice, all you Philistines, that the rod that struck you is broken. For out of the serpent's root will grow out an adder, and his offspring will be a fiery flying serpent.

From the Latin

DRADouay-Rheims (Challoner)1899

Rejoice not thou, whole Philistia, that the rod of him that struck thee is broken in pieces: for out of the root of the serpent shall come forth a basilisk, and his seed shall swallow the bird.

Simplified

FBVFree Bible Version2020

All you Philistines, don't celebrate the fact that the rod that was hitting you is broken, because from the root of that snake will grow up a viper, its fruit will be a flying serpent.

BBEBible in Basic English1949

Be not glad, O Philistia, all of you, because the rod which was on you is broken: for out of the snake's root will come a poison-snake, and its fruit will be a winged poison-snake.

Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.


The sentence as the grammar sees it — from the MACULA Hebrew treebank

This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.

clauseclauseadverbialאַֽלdo.notverbתִּשְׂמְחִ֤יrejoiceclausenoun phraseפְלֶ֨שֶׁת֙O.Philistianoun phraseכֻּלֵּ֔of.youךְallכִּ֥י(dm).thatclauseverbנִשְׁבַּ֖רit.has.been.brokennoun phrase · subjectשֵׁ֣בֶטthe.rodnoun phraseמַכֵּ֑ofךְthe.[one.who].struck.youכִּֽי(dm)clauseprepositional phrase · prepositionalמִfrom.[the]noun phraseשֹּׁ֤רֶשׁrootנָחָשׁ֙of.a.snakeverbיֵ֣צֵאit.will.go.forthsubjectצֶ֔פַעa.viperוּandclausenoun phrase · subjectפִרְי֖fruitוֹitsnoun phrase · predicateשָׂרָ֥ף[will.be].a.serpentמְעוֹפֵֽףflying

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text of Isaiah 14:29 reads: "Do not rejoice, all you Philistines, that the rod that struck you is broken. For a viper will spring from the root of the snake, and a flying serpent from its egg." The Septuagint, while it preserves a significant portion of the text, does not provide a complete translation in this instance, and thus does not fully align with the Masoretic Text. The Dead Sea Scrolls, specifically 1Qisaa, closely match the Masoretic Text with only minor restorations needed, indicating a strong agreement. Similarly, 4Q68 also contains most of the text, though some words are partially restored or supplied by an editor, suggesting a few differences in preservation but overall consistency with the Masoretic Text.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

אַֽל־ תִּשְׂמְחִ֤י פְלֶ֙שֶׁת֙ כֻּלֵּ֔ךְ כִּ֥י נִשְׁבַּ֖ר שֵׁ֣בֶט מַכֵּ֑ךְ כִּֽי־ מִשֹּׁ֤רֶשׁ נָחָשׁ֙ יֵ֣צֵא צֶ֔פַע וּפִרְי֖וֹ שָׂרָ֥ף מְעוֹפֵֽף׃

Septuagintthe Greek the translators chose, word by word
אַֽל־μὴתִּשְׂמְחִ֤יεὐφρανθείητεפְלֶ֙שֶׁת֙ἀλλόφυλοιנִשְׁבַּ֖רσυνετρίβηמַכֵּ֑ךְὑμᾶςמִשֹּׁ֤רֶשׁἐκנָחָשׁ֙ὄφεωνיֵ֣צֵאἐχελεύσεταιצֶ֔פַעἀσπίδωνוּפִרְי֖וֹκαὶשָׂרָ֥ףὄφειςמְעוֹפֵֽף׃πετόμενοι

12 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

אל תשמחי פלשת כול׳ך כי נשבר שבט מכ׳כה כי משורש נחש יצא צפע ופרי׳ו שרף מעופפ

15 words on the leather — 1 partly restored.

Dead Sea Scrolls — 4Q68a copy a thousand years older than the Leningrad Codex

אל [כל׳ך] [כי] [נשבר] [שבט] [מכ׳ך] [כי] ם שרש [נחש] יצא צפע [ופרי׳ו] [שרף] [מעופף]

15 words of the verse are on this fragment — 1 partly restored, 10 supplied entire by an editor.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Isaiah 14:29אַלmay notmay notאַלשָׂמַחyou rejoiceyou rejoiceשָׂמַחפְּלֶ֫שֶׁתO PhilistiaO Philistiaפְּלֶ֫שֶׁתכֹּלall of youall of youכֹּלכִּיthatthatכִּישָׁבַרit has beenit has been broשָׁבַרשֵׁ֫בֶט[the] rod o[the] rod ofשֵׁ֫בֶטנָכָה[the] [one [the] [one who]נָכָהכִּיforforכִּישֹׁ֫רֶשׁfrom [the] from [the] rootשֹׁ֫רֶשׁנָחָשׁa snakea snakeנָחָשׁיָצָאit will go it will go fortיָצָאצֶ֫פַעa vipera viperצֶ֫פַעפְּרִיand fruit iand fruit itsפְּרִישָׂרָף[will be] a[will be] a serשָׂרָףעוּףflyingflyingעוּףפָּלַשׁto wallowto wallowפָּלַשׁכָּלַלto perfectto perfectכָּלַלשָׁרַשׁto uprootto uprootשָׁרַשׁנָחַשׁto divineto divineנָחַשׁפָּרָהbe fruitfube fruitfulפָּרָהשָׂרַףto burnto burnשָׂרַףעוֹףbirdbirdעוֹףלֹאnotnotלֹאשָׂבַרto inspectto inspectשָׂבַריָדַעto knowto knowיָדַענָחָשׁserpentserpentנָחָשׁחָתַתto to be dto to be dismayחָתַתיָרֵאto fearto fearיָרֵאגִּילto rejoiceto rejoiceגִּילשִׂמְחָהjoyjoyשִׂמְחָהנַ֫עַלsandalsandalנַ֫עַלצֹרTyreTyreצֹרעֵדָהcongregaticongregationעֵדָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 14:29

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
אַֽל־'al- may not H408 Particle
724× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Amplified meaning
never, under no circumstances
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

base

Brown-Driver-Briggs glosses

H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

Strong's Hebrew Dictionary

408 'al al

a negative particle (akin to 3808); not (the qualified

negation, used as a deprecative); once (Job 24:25) as a noun,

nothing:--nay, neither, + never, no ,nor, not, nothing

(worth), rather than.

see HEBREW for 03808

Translators Brief Hebrew Lexicon

אַל (al) — not.

1) not, no, nor, neither, nothing (as wish or preference)

1a) do not, let not (with a verb)

1b) let there not be (with a verb understood)

1c) not, no (with substantive)

1d) nothing (as substantive)

Aramaic equivalent: al (אַל "not" H0409)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
תִּשְׂמְחִ֤יtis.me.Chi you rejoice H8055 Verb · Qal · jussive second person feminine singular
155× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to rejoice or be glad, often used in a religious sense, like when the Israelites rejoiced at the dedication of the temple in 1 Kings 8:66.
Tyndale gloss
to rejoice
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad

Qal 126

in common life

rejoice religiously

subj. י׳

Pi. cause to rejoice, gladden

Hiph. = Pi.

base

Brown-Driver-Briggs glosses

H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad

Strong's Hebrew Dictionary

8055 samach saw-makh'

a primitive root; probably to brighten up, i.e.

(figuratively) be (causatively, make) blithe or

gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),

be (make) merry, (cause to, make to) rejoice, X very.

Translators Brief Hebrew Lexicon

שָׂמַח (sa.mach) — to rejoice.

1) to rejoice, be glad

1a) (Qal)

1a1) to rejoice

1a2) to rejoice (arrogantly), exult (at)

1a3) to rejoice (religiously)

1b) (Piel) to cause to rejoice, gladden, make glad

1c) (Hiphil) to cause to rejoice, gladden, make glad

Morphologythe parsing behind the code
Berean parsing
V-Qal-Juss-2fs — Verb · Qal · jussive second person feminine singular
HVqj2fs
may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
פְלֶ֙שֶׁת֙fe.Le.shet O Philistia H6429 Noun proper
8× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Philistia refers to a region in ancient Syria, also known as the land of the Philistines, where the Philistines lived. The name means land of sojourners, a place where people settled temporarily. This area is now part of Palestine.
Amplified meaning
inhabitants of Philistia
Tyndale gloss
Philistia
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פְּלֶ֫שֶׁת (Plesheth) refers to Philistia, a region associated with the Philistines, described as a land of sojourners. The term is linked to the concept of migration and covers the territory on the west coast of Canaan, often identified with Palestine. It appears in poetic and late texts, indicating its historical and geographical significance.

Brown-Driver-Briggs Hebrew Lexicon (full)

פְּלֶ֫שֶׁת n.pr.terr. Philistia, poet. and late

base

Brown-Driver-Briggs glosses

H6429 פְּלֶ֫שֶׁת Philistia, poet. and late

Strong's Hebrew Dictionary

6429 Plesheth pel-eh'-sheth

from 6428; rolling, i.e. migratory; Pelesheth, a region of

Syria:--Palestina, Palestine, Philistia, Philistines.

see HEBREW for 06428

Translators Brief Hebrew Lexicon

פְּלֶ֫שֶׁת (pe.le.shet) — Philistia.

Philistia = "land of sojourners"

the general territory on the west coast of Canaan or the entire country of Palestine

Also named: pe.lish.ti (פְּלִשְׁתִּי "Philistine" H6430G)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

fi-lis'-ti-a: The country is referred to under various designations in the Old Testament: namely, pelesheth (Philistia) (Ps 60:8 (Hebrew 10); 87:4), 'erets pelishtim, "land of the Philistines" (Ge 21:32,34), geloth hapelishtim; Septuagint ge ton Phulistieim, "the regions of the Philistines" (Jos 13:2). The Egyptian monuments have Puirsatha, Pulsath (Budge), Peleset (Breasted) and Purasati (HGHL), according to the different voweling of the radicals; the Assyrian form is Palastu or Pilistu, which corresponds very closely to the Egyptian and the Hebrew. The extent of the land is indicated in Jos 13:2 as being from the Shihor, or Brook of Egypt (Revised Version), to the border…

Easton's Bible Dictionary

Philistia

=Palestine (q.v.), “the land of the Philistines” (Ps. 60:8; 87:4; 108:9). The word is supposed to mean “the land of wanderers” or “of strangers.”

Smith's Bible Dictionary

(Heb. Pelesheth) (land of sojourners). The word thus translated (in) (Psalms 60:8; 87:4; 108:9) is in the original identical with that elsewhere rendered Palestine, which always means land of the Philistines. (Philistia was the plain on the southwest coast of Palestine. It was 40 miles long on the coast of the Mediterranean between Gerar and Joppa, and 10 miles wide at the northern end and 20 at the southern.--ED.) This plain has been in all ages remarkable for the extreme richness of its soil. It was also adapted to the growth of military power; for while the itself permitted. the use of war-chariots, which were the chief arm of offence, the occasional elevations which rise out of it offered secure sites for towns and strongholds. It was, moreover, a commercial country: from its position it must have been at all times the great…

Nave's Topical Bible

→ The sea coast in the west of the territories of the tribes of Dan and Simeon Ps 60:8; 87:4; 108:9

may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
כֻּלֵּ֔ךְku.Lekh all of you H3605 Noun common masculine singular construct · suffix
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּל once כּוֹל n.m. the whole, all

with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

Absolutely:

without the art., all things, all

with the art. הַכֹּל

where the sense is limited by the context to things (or persons) just mentioned

in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

base

Brown-Driver-Briggs glosses

H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

. Absolutely: . without the art., all things, all

. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned

. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

Strong's Hebrew Dictionary

3605 kol kole

or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;

hence, all, any or every (in the singular only, but often in a

plural sense):--(in) all (manner, (ye)), altogether, any

(manner), enough, every (one, place, thing), howsoever, as

many as, (no-)thing, ought, whatsoever, (the) whole,

whoso(-ever).

see HEBREW for 03634

Translators Brief Hebrew Lexicon

כֹּל (kol) — all.

1) all, the whole

1a) all, the whole of

1b) any, each, every, anything

1c) totality, everything

Aramaic equivalent: kol (כֹּל "all" H3606)

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp2fs
The company it keepswords that stand beside it more often than chance
may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
כִּ֥יki that H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
The company it keepswords that stand beside it more often than chance
may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
נִשְׁבַּ֖רnish.Bar it has been broken H7665 Verb · Niphal · perfect third person masculine singular
147× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to break or shatter something, either physically or emotionally. It can also mean to burst or rupture, and is often used to describe intense violence or destruction. In the Bible, it's translated as break or crush.
Amplified meaning
shattered, destroyed
Tyndale gloss
to break
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁבַר 148 vb. break, break in pieces

Qal 53 break, lit.

Niph. 57 be broken

Pi. 26 shatter, break

Hiph. cause to break out, i.e. bring to the birth

Hoph. be broken, shattered (in heart)

base

Brown-Driver-Briggs glosses

H7665 שָׁבַר break, break in pieces .break, lit.

. be broken

. shatter, break

. cause to break out, i.e. bring to the birth

. be broken, shattered (in heart)

Strong's Hebrew Dictionary

7665 shabar shaw-bar'

a primitive root; to burst (literally or

figuratively):--break (down, off, in pieces, up),

broken((-hearted)), bring to the birth, crush, destroy, hurt,

quench, X quite, tear, view (by mistake for 7663).

see HEBREW for 07663

Translators Brief Hebrew Lexicon

שָׁבַר (sha.var) — to break.

1) to break, break in pieces

1a) (Qal)

1a1) break, break in or down, rend violently, wreck, crush, quench

1a2) to break, rupture (fig)

1b) (Niphal)

1b1) to be broken, be maimed, be crippled, be wrecked

1b2) to be broken, be crushed (fig)

1c) (Piel) to shatter, break

1d) (Hiphil) to cause to break out, bring to the birth

1e) (Hophal) to be broken, be shattered

Aramaic equivalent: te.var (תְּבַר "to break" H8406)

Morphologythe parsing behind the code
Berean parsing
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singular
HVNp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…

may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
שֵׁ֣בֶטShe.vet [the] rod of H7626 Noun common · masculine singular construct
190× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means a stick or staff, but also a clan or tribe, and can refer to a symbol of authority or a tool for punishing. It is used in the Bible to describe the rods used by shepherds or the scepters of kings.
Amplified meaning
a rod or staff, a sceptre
Tyndale gloss
tribe
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.

Brown-Driver-Briggs Hebrew Lexicon (full)

שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe

base

Brown-Driver-Briggs glosses

H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe

Strong's Hebrew Dictionary

7626 shebet shay'-bet

from an unused root probably meaning to branch off; a scion,

i.e. (literally) a stick (for punishing, writing, fighting,

ruling, walking, etc.) or (figuratively) a clan:--X

correction, dart, rod, sceptre, staff, tribe.

Translators Brief Hebrew Lexicon

שֵׁ֫בֶט (she.vet) — tribe: staff.

: staff

1) rod, staff, branch, offshoot, club, sceptre, tribe

1a) rod, staff

1b) shaft (of spear, dart)

1c) club (of shepherd's implement)

1d) truncheon, sceptre (mark of authority)

1e) clan, tribe

שֵׁ֫בֶט (she.vet) — tribe.

: tribe

1) rod, staff, branch, offshoot, club, sceptre, tribe

1a) rod, staff

1b) shaft (of spear, dart)

1c) club (of shepherd's implement)

1d) truncheon, sceptre (mark of authority)

1e) clan, tribe

שֵׁ֫בֶט (she.vet) — tribe: javelin.

: javelin

1) rod, staff, branch, offshoot, club, sceptre, tribe

1a) rod, staff

1b) shaft (of spear, dart)

1c) club (of shepherd's implement)

1d) truncheon, sceptre (mark of authority)

1e) clan, tribe

שֵׁ֫בֶט (she.vet) — tribe: ruler.

: ruler

1) rod, staff, branch, offshoot, club, sceptre, tribe

1a) rod, staff

1b) shaft (of spear, dart)

1c) club (of shepherd's implement)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
מַכֵּ֑ךְma.Kekh [the] [one who] struck you H5221 Verb hiphil participle (active) masculine singular common · suffix
500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Amplified meaning
hit, smote
Tyndale gloss
to smite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָכָה] 501 vb. smite (not in Qal)

Niph. and he shall be smitten [struck by weapon in battle] and die

Pu. both be smitten down by the hail

Hiph.

lit., smite (with a single, non-fatal, blow), strike

smite repeatedly, beat a man

and they clapped hands (in applause)

give a thrust (with fork) into pot; strike roots

rarely smite (in battle) so as (merely) to wound

smite, of sun

Smite fatally

Smite = attack, attack and destroy a company

Of God

smite with a plague, disease, etc.

smite = chastise, or send judgment upon

of God’s destroying palaces

Hoph. be smitten

base

Brown-Driver-Briggs glosses

H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die

. both be smitten down by the hail

. . . lit., smite (with a single, non-fatal, blow), strike

. smite repeatedly, beat a man

. and they clapped hands (in applause)

. give a thrust (with fork) into pot; strike roots

. rarely smite (in battle) so as (merely) to wound

. smite, of sun

. Smite fatally

. Smite = attack, attack and destroy a company

. Of God . smite with a plague, disease, etc.

. smite = chastise, or send judgment upon

. of God’s destroying palaces

. be smitten

Strong's Hebrew Dictionary

5221 nakah naw-kaw'

a primitive root; to strike (lightly or severely, literally

or figuratively):--beat, cast forth, clap, give (wounds), X

go forward, X indeed, kill, make (slaughter), murderer,

punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,

be stricken, (give) stripes, X surely, wound.

Translators Brief Hebrew Lexicon

נָכָה (na.khah) — to smite.

1) to strike, smite, hit, beat, slay, kill

1a)(Niphal) to be stricken or smitten

1b) (Pual) to be stricken or smitten

1c) (Hiphil)

1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust

1c2) to smite, kill, slay (man or beast)

1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage

1c4) to smite, chastise, send judgment upon, punish, destroy

1d) (Hophal) to be smitten

1d1) to receive a blow

1d2) to be wounded

1d3) to be beaten

1d4) to be (fatally) smitten, be killed, be slain

1d5) to be attacked and captured

1d6) to be smitten (with disease)

1d7) to be blighted (of plants)

Morphologythe parsing behind the code
Berean parsing
V-Hiphil | Suff — Verb hiphil participle (active) masculine singular common · suffix
HVhrmsc/Sp2fs
may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
כִּֽי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
מִשֹּׁ֤רֶשׁmi.Sho.resh from [the] root of H8328 Preposition · noun common masculine singular construct
33× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A root is the underground part of a plant. In the Bible, it can also mean a source or foundation, like in the book of Job.
Amplified meaning
source, foundation
Tyndale gloss
root
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שֹׁ֫רֶשׁ (*sheresh*) means 'root' and can refer to both literal roots and metaphorical uses, such as a foundation or source of something. It is associated with concepts of depth and permanence. The word is derived from a related term, שָׁרַשׁ (*sharash*, H8327), which also pertains to roots.

Brown-Driver-Briggs Hebrew Lexicon (full)

שֹׁ֫רֶשׁ n.m. root

base

Brown-Driver-Briggs glosses

H8328 שֹׁ֫רֶשׁ root

Strong's Hebrew Dictionary

8328 sheresh sheh'-resh

from 8327; a root (literally or figuratively):--bottom,

deep, heel, root.

see HEBREW for 08327

Translators Brief Hebrew Lexicon

שֹׁ֫רֶשׁ (she.resh) — root.

1) root

1a) root (literal)

1b) root (of people involving firmness or permanence) (fig)

1c) root, bottom (as lowest stratum) (fig)

Aramaic equivalent: sho.resh (שֹׁ֫רֶשׁ "root" H8330)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular construct
HR/Ncmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
נָחָשׁ֙na.Chash a snake H5175 Noun common · masculine singular absolute
31× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A serpent is a snake, often symbolizing evil, as in Genesis 3:1 where the serpent tempts Eve. It can also represent danger or harm.
Amplified meaning
serpent
Tyndale gloss
serpent
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word נָחָשׁ (*nachash*) means 'serpent' or 'snake.' It can refer to a literal snake, a bronze image of a serpent, or even a mythological fleeing serpent. The word is derived from a root meaning to hiss, which relates to the sound snakes make.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָחָשׁ n.m. serpent

serpent

bronze image of serpent

mythol. fleeing serpent

base

Brown-Driver-Briggs glosses

H5175 נָחָשׁ serpent

Strong's Hebrew Dictionary

5175 nachash naw-khawsh'

from 5172; a snake (from its hiss):--serpent.

see HEBREW for 05172

Translators Brief Hebrew Lexicon

נָחָשׁ (na.chash) — serpent.

1) serpent, snake

1a) serpent

1b) image (of serpent)

1c) fleeing serpent (mythological)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
יֵ֣צֵאYe.tze' it will go forth H3318 Verb · Qal · imperfect third person masculine singular
1,067× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to go out or come out, and it's used in many different ways, like leaving a place or starting a new journey, as seen in Genesis and Exodus.
Amplified meaning
come forth, emerge
Tyndale gloss
to come out: come
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָצָא 1068 vb. go or come out

Qal

go or come out or forth

from (מִן) a place

go forth from (the presence of) a person

in technical senses

of flight, involving escape

depart

of inanimate things

with especial emphasis on idea of origin, source

of children as going forth from loins (of father)

go forth to a place

go forward, proceed to or toward something

come or go forth, with esp. ref. to purpose or result

of combinations

Hiph.

cause to go or come out, bring out, lead out

fig. obj. persons, bring out of (מִן) distress, etc.

bring out animals

inanimate obj.

fig. subj. י׳, bring forth from (מִן)

Hoph. be brought forth

base

Brown-Driver-Briggs glosses

H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place

. go forth from (the presence of) a person

. in technical senses

. of flight, involving escape

. depart

. of inanimate things

. with especial emphasis on idea of origin, source

. of children as going forth from loins (of father)

. . go forth to a place

. go forward, proceed to or toward something

. come or go forth, with esp. ref. to purpose or result

. of combinations

. . cause to go or come out, bring out, lead out

. fig. obj. persons, bring out of (מִן) distress, etc.

. bring out animals

. inanimate obj.

. fig. subj. י׳, bring forth from (מִן)

. be brought forth

Strong's Hebrew Dictionary

3318 yatsa' yaw-tsaw'

a primitive root; to go (causatively, bring) out, in a great

variety of applications, literally and figuratively, direct

and proxim.:--X after, appear, X assuredly, bear out, X

begotten, break out, bring forth (out, up), carry out, come

(abroad, out, thereat, without), + be condemned,

depart(-ing, -ure), draw forth, in the end, escape, exact,

fail, fall (out), fetch forth (out), get away (forth, hence,

out), (able to, cause to, let) go abroad (forth, on, out),

going out, grow, have forth (out), issue out, lay (lie) out,

lead out, pluck out, proceed, pull out, put away, be risen, X

scarce, send with commandment, shoot forth, spread, spring

out, stand out, X still, X surely, take forth (out), at any

time, X to (and fro), utter.

Translators Brief Hebrew Lexicon

יָצָא (ya.tsa) — to come out: come.

: come/go_out/escape

1) to go out, come out, exit, go forth

1a) (Qal)

1a1) to go or come out or forth, depart

1a2) to go forth (to a place)

1a3) to go forward, proceed to (to or toward something)

1a4) to come or go forth (with purpose or for result)

1a5) to come out of

1b) (Hiphil)

1b1) to cause to go or come out, bring out, lead out

1b2) to bring out of

1b3) to lead out

1b4) to deliver

1c) (Hophal) to be brought out or forth

יָצָא (ya.tsa) — to come out: send.

: send/take_out/release

1) to go out, come out, exit, go forth

1a) (Qal)

1a1) to go or come out or forth, depart

1a2) to go forth (to a place)

1a3) to go forward, proceed to (to or toward something)

1a4) to come or go forth (with purpose or for result)

1a5) to come out of

1b) (Hiphil)

1b1) to cause to go or come out, bring out, lead out

1b2) to bring out of

1b3) to lead out

1b4) to deliver

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singular
HVqi3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

forth: "Forth," adverb (from "for"), signifies movement

(1) forward,

(2) out of,

(3) beyond a certain boundary.

In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…

may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
צֶ֔פַעTze.fa' a viper H6848 Noun common · masculine singular absolute
5× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a poisonous serpent, like a viper, that hisses by thrusting out its tongue. In the Bible, it is often translated as adder or cockatrice, symbolizing danger and evil.
Amplified meaning
poisonous serpent, adder
Tyndale gloss
serpent
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word צֶ֫פַע (*tsepha'*) refers to a poisonous serpent, specifically a viper or adder. It is derived from an unused root meaning to extrude, suggesting a connection to the hissing sound of such snakes. The related term צִפְעוֹנִי (*tsiph'oni*) also denotes a poisonous serpent. Both terms appear in contexts that emphasize their venomous nature.

Brown-Driver-Briggs Hebrew Lexicon (full)

צֶ֫פַע n.m. a (poisonous) serpent (from hissing ?);—Is 14:29; usu. taken as = following [r.dj.ac].

done

צִפְעוֹנִי n.m. id. [r.dj.ab]; a venomous viper, but vipers do not lay eggs

base

Brown-Driver-Briggs glosses

H6848a צֶ֫פַע a (poisonous) serpent H6848b צִפְעוֹנִי id. [6848a]

Strong's Hebrew Dictionary

6848 tsepha` tseh'-fah; or tsiph

from an unused root meaning to extrude; a viper (as thrusting

out the tongue, i.e. hissing):--adder, cockatrice.

Translators Brief Hebrew Lexicon

צֶ֫פַע (tse.pah) — serpent.

1) poisonous serpent

1a) a viper snake or adder

צִפְעוֹנִי (tsiph.o.ni) — serpent.

1) poisonous serpent

1a) a viper

Also means: tse.pah (צֶ֫פַע "serpent" H6848A)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

vi'-per ('eph`eh (Job 20:16; Isa 30:6; 59:5); echidna (Mt 3:7 = Lu 3:7; Mt 12:34; 23:33; Ac 28:3)): Several vipers are found in Palestine, but it is not certain that 'eph`eh referred definitely to any of them.

See SERPENT.

Easton's Bible Dictionary

Viper

In Job 20:16, Isa. 30:6; 59:5, the Heb. word eph’eh is thus rendered. The Hebrew word, however, probably denotes a species of poisonous serpents known by the Arabic name of ‘el ephah. Tristram has identified it with the sand viper, a species of small size common in sandy regions, and frequently found under stones by the shores of the Dead Sea. It is rapid in its movements, and highly poisonous. In the New Testament echidne is used (Matt. 3:7; 12:34; 23:33) for any poisonous snake. The viper mentioned in Acts 28:3 was probably the vipera aspis, or the Mediterranean viper. (See ADDER.)

Smith's Bible Dictionary

[SERPENT]

American Tract Society Bible Dictionary

A genus of serpents noted for the virulence of their poison, which is said to be one of the most dangerous in the animal kingdom. Hence the viper is a symbol of whatever is most evil and destructive, Job 20:16 Isa 30:6. As such the term was applied by Christ and by John to certain classes of the Jews, Mt 3:7 12:34 23:33 Lu 3:7. Paul’s escape from the bite of a viper in Malta led the people to believe that he was a god in human form, Ac 28:3. A species of viper in Northern Africa, though little more than a foot long is called the most formidable serpent there; and Hasselquist speaks of a viper in Cyprus, whose bits produces…

The company it keepswords that stand beside it more often than chance
may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
וּפִרְי֖וֹu.fir.Yo and fruit its H6529 Conjunction · noun common masculine singular construct · suffix
119× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means the fruit that comes from the ground or from our actions. It is used in many books, including Genesis and Isaiah, to describe the results of our labor or the consequences of our choices.
Amplified meaning
offspring, fruit
Tyndale gloss
fruit
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.

Brown-Driver-Briggs Hebrew Lexicon (full)

פְּרִי 119 n.m. fruit

fruit of the ground, of produce in gen.

= offspring, fruit of womb

fig. of fruit of actions, i.e. their consequences

base

Brown-Driver-Briggs glosses

H6529 פְּרִי fruit . fruit of the ground, of produce in gen.

. = offspring, fruit of womb

. fig. of fruit of actions, i.e. their consequences

Strong's Hebrew Dictionary

6529 priy per-ee'

from 6509; fruit (literally or figuratively):--bough,

((first-)) fruit((-ful)), reward.

see HEBREW for 06509

Translators Brief Hebrew Lexicon

פְּרִי (pe.ri) — fruit.

1) fruit

1a) fruit, produce (of the ground)

1b) fruit, offspring, children, progeny (of the womb)

1c) fruit (of actions) (fig.)

Morphologythe parsing behind the code
Berean parsing
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffix
HC/Ncmsc/Sp3ms
may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
שָׂרָ֥ףsa.Raf [will be] a serpent H8314 Noun common · masculine singular absolute
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A seraph is a majestic being that appears in the Bible, with six wings and a powerful presence, like in Isaiah 6:1-3. The word means burning or fiery, and seraphs are often associated with God's throne and worship. They are symbolic creatures that represent God's power and glory.
Amplified meaning
fiery flying serpent, seraph
Tyndale gloss
serpent
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׂרָף (saraph) refers to a venomous serpent, often described as fiery due to its burning effect. It can also denote seraphim, majestic beings with six wings that serve God. The term is built from the root meaning 'burning' and is used in contexts relating to both poisonous serpents and symbolic creatures.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׂרָף n.m. a serpent, usu. venomous

base

[שָׂרָף] n.m. pl. שְׂרָפִים seraphim

base

Brown-Driver-Briggs glosses

H8314a שָׂרָף a serpent, usu. venomous H8314b שָׂרָף pl. שְׂרָפִים seraphim

Strong's Hebrew Dictionary

8314 saraph saw-rawf'

from 8313; burning, i.e. (figuratively) poisonous (serpent);

specifically, a saraph or symbolical creature (from their

copper color):--fiery (serpent), seraph.

see HEBREW for 08313

Translators Brief Hebrew Lexicon

שָׂרָף (sa.raph) — serpent.

1) serpent, fiery serpent

1a) poisonous serpent (fiery from burning effect of poison)

שָׂרָף (sa.raph) — Seraph.

Seraph, seraphim

1a) majestic beings with 6 wings, human hands or voices in attendance upon God

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

sur'-pent:

1. General:

Serpents are not particularly abundant in Palestine, but they are often mentioned in the Bible. In the Hebrew there are 11 names. The New Testament has four Greek names and the Septuagint employs two of these and three others as well as several compound expressions, such as ophis petamenos, "flying serpent," ophis thanaton, "deadly serpent," and ophis daknon, "biting" or "stinging serpent." Notwithstanding this large vocabulary, it is impossible to identify satisfactorily a single species. Nearly every reference states or implies poisonous qualities, and in no case is there so much as a hint that a snake may be harmless, except in several expressions referring to the millennium, where their harmlessness is not natural but miraculous. In Arabic there is a score or more of names of serpents, but very few of them are employed at all definitely. It may be too much to…

Easton's Bible Dictionary

Serpent

(Heb. nahash; Gr. ophis), frequently noticed in Scripture. More than forty species are found in Syria and Arabia. The poisonous character of the serpent is alluded to in Jacob’s blessing on Dan (Gen. 49:17; see Prov. 30:18, 19; James 3:7; Jer. 8:17). (See ADDER.)

This word is used symbolically of a deadly, subtle, malicious enemy (Luke 10:19).

The serpent is first mentioned in connection with the history of the temptation and fall of our first parents (Gen. 3). It has been well remarked regarding this temptation: “A real serpent was the agent of the temptation, as is plain from what is said of the natural…

Smith's Bible Dictionary

The Hebrew word nachash is the generic name of any serpent. The following are the principal biblical allusions to this animal its subtlety is mentioned in (Genesis 3:1) its wisdom is alluded to by our Lord in (Matthew 10:18) the poisonous properties of some species are often mentioned, see (Psalms 58:4; Proverbs 25:32) the sharp tongue of the serpent is mentioned in (Psalms 140:3; Job 20:16) the habit serpents have of lying concealed in hedges and in holes of walls is alluded to in (Ecclesiastes 10:8) their…

Nave's Topical Bible

→ Satan appears to Eve in the form of Ge 3:1-15; 2Co 11:3

→ Subtlety of Ge 3:1; Ec 10:8; Mt 10:16

→ Curse upon Ge 3:14,15; 49:17

→ Feeds upon the dust Ge 3:14; Isa 65:25; Mic 7:17

→ Unfit for food Mt 7:10

→ Venom of De 32:24,33; Job 20:16;

The company it keepswords that stand beside it more often than chance
may not you rejoice O Philistia all of you that it has been broken [the] rod of [the] [one who] struck you for from [the] root of a snake it will go forth a viper and fruit its [will be] a serpent flying
מְעוֹפֵֽף׃me.'o.Fef flying H5774 Verb · Piel · participle (active) masculine singular
26× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word can mean flying or fainting, often due to darkness or gloom. It appears in books like Isaiah and Jeremiah, describing dramatic scenes.
Tyndale gloss
to fly
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עוּף (uwph) is a Hebrew verb primarily meaning 'to fly,' with various nuances including hovering and fleeing. It can also imply covering or dimness, as seen in the related noun תְּעֻפָה (teʾuphah), which refers to gloom. The word appears in different forms, such as Qal and Hiphil, indicating various actions related to flight.

Brown-Driver-Briggs Hebrew Lexicon (full)

עוּף vb. fly

Qal

fly, of birds

hover (protectingly)

fly away

Hiph. dost thou cause thine eyes to fly

Pō‛l.

fly about, to and fro

cause to fly to and fro, brandish

Hithpō‛l. like a bird their glory shall fly away

base

תְּעֻפָה n.f. id. [מוּעָף];—Jb 11:17

ref

Brown-Driver-Briggs glosses

H5774a עוּף fly H5774b תְּעֻפָה n. f. id. [מוּעָף]

Strong's Hebrew Dictionary

5774 `uwph oof

a primitive root; to cover (with wings or obscurity); hence

(as denominative from 5775) to fly; also (by implication of

dimness) to faint (from the darkness of swooning):--brandish,

be (wax) faint, flee away, fly (away), X set, shine forth,

weary.

see HEBREW for 05775

Translators Brief Hebrew Lexicon

עוּף (uph) — to fly.

v

1) to fly, fly about, fly away

1a)(Qal)

1a1) to fly, hover

1a2) to fly away

1b) (Hiphil) to cause to fly, light upon

1c) (Polel)

1c1) to fly about or to and fro

1c2) to cause to fly to and fro, brandish

1d) (Hithpolel) to fly away

2) (Qal) to cover, be dark

תְּעֻפָה (te.u.phah) — gloom.

gloom

Morphologythe parsing behind the code
Berean parsing
V-o — Verb · Piel · participle (active) masculine singular
HVprmsa
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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