Isaiah 14:29 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| אַֽל־ | may not | Particle |
| תִּשְׂמְחִ֤י | you rejoice | Verb, Qal, jussive second person feminine singular |
| פְלֶ֙שֶׁת֙ | O Philistia | Noun proper |
| כֻּלֵּ֔ךְ | all of you | Noun common masculine singular construct, suffix |
| כִּ֥י | that | Particle |
| נִשְׁבַּ֖ר | it has been broken | Verb, Niphal, perfect third person masculine singular |
| שֵׁ֣בֶט | [the] rod of | Noun common, masculine singular construct |
| מַכֵּ֑ךְ | [the] [one who] struck you | Verb hiphil participle (active) masculine singular common, suffix |
| כִּֽי־ | for | Particle |
| מִשֹּׁ֤רֶשׁ | from [the] root of | Preposition, noun common masculine singular construct |
| נָחָשׁ֙ | a snake | Noun common, masculine singular absolute |
| יֵ֣צֵא | it will go forth | Verb, Qal, imperfect third person masculine singular |
| צֶ֔פַע | a viper | Noun common, masculine singular absolute |
| וּפִרְי֖וֹ | and fruit its | Conjunction, noun common masculine singular construct, suffix |
| שָׂרָ֥ף | [will be] a serpent | Noun common, masculine singular absolute |
| מְעוֹפֵֽף׃ | flying | Verb, Piel, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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. |
| KJV | ¶ 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. |
| ASV | 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. |
| YLT | 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. |
| WEB | 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. |
| BBE | 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. |
The translations agree on the general meaning of the verse, particularly regarding the imagery of the viper and the flying serpent.
The sentence is structured with a main command followed by explanatory clauses, emphasizing the reasons behind the warning.







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 ›
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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 24:17 | Do not gloat when your enemy falls, and do not let your heart rejoice when he stumbles, |
| 2 | Ezekiel 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,’ |
| 3 | Ezekiel 35:15 | As 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. |
| 4 | Hosea 9:1 | Do 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. |
| 5 | Obadiah 1:12 | But 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
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
The rod symbolizes the authority or power that has oppressed the Philistines, and its breaking signifies a temporary relief from that oppression.
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.
Isaiah's prophecy is directed at the Philistines to warn them of impending dangers and to remind them of the consequences of their actions.
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
- What are some ways I might be tempted to rejoice prematurely in my life, and how can I remain vigilant instead?
- How can I recognize and prepare for new challenges that may arise after a period of relief?
- In what ways does this verse encourage me to reflect on the cyclical nature of power and danger?
- 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.
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 →
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 BibleRejoice 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 CommentaryRejoice 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 BibleOf 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 TestamentsIsaiah 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 Colleges29. 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 BibleRejoice 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 Bible29. 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
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.
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.
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.
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
¶ 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.
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.
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.
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.
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
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.
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.
“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.
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.
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
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
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.
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.
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.
אַֽל־ תִּשְׂמְחִ֤י פְלֶ֙שֶׁת֙ כֻּלֵּ֔ךְ כִּ֥י נִשְׁבַּ֖ר שֵׁ֣בֶט מַכֵּ֑ךְ כִּֽי־ מִשֹּׁ֤רֶשׁ נָחָשׁ֙ יֵ֣צֵא צֶ֔פַע וּפִרְי֖וֹ שָׂרָ֥ף מְעוֹפֵֽף׃
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.
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.
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.
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.
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.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
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
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)
Part — ParticleHTn
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.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
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.
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
V-Qal-Juss-2fs — Verb · Qal · jussive second person feminine singularHVqj2fs
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.
פְּלֶ֫שֶׁת n.pr.terr. Philistia, poet. and late
base
H6429 פְּלֶ֫שֶׁת Philistia, poet. and late
6429 Plesheth pel-eh'-sheth
from 6428; rolling, i.e. migratory; Pelesheth, a region of
Syria:--Palestina, Palestine, Philistia, Philistines.
see HEBREW for 06428
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)
N-proper — Noun properHNpl
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…
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.”
(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…
→ The sea coast in the west of the territories of the tribes of Dan and Simeon Ps 60:8; 87:4; 108:9
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.
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
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)
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
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
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.'
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
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
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.
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)
Conj — ParticleHTc
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.
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
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)
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
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)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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…
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.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
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.
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)
N-ms — Noun common · masculine singular constructHNcmsc
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.
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…
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.
[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
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
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.
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)
V-Hiphil | Suff — Verb hiphil participle (active) masculine singular common · suffixHVhrmsc/Sp2fs
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.'
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
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
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.
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)
Conj — ParticleHTc
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 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.
שֹׁ֫רֶשׁ n.m. root
base
H8328 שֹׁ֫רֶשׁ root
8328 sheresh sheh'-resh
from 8327; a root (literally or figuratively):--bottom,
deep, heel, root.
see HEBREW for 08327
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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.
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…
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.
נָחָשׁ n.m. serpent
serpent
bronze image of serpent
mythol. fleeing serpent
base
H5175 נָחָשׁ serpent
5175 nachash naw-khawsh'
from 5172; a snake (from its hiss):--serpent.
see HEBREW for 05172
נָחָשׁ (na.chash) — serpent.
1) serpent, snake
1a) serpent
1b) image (of serpent)
1c) fleeing serpent (mythological)
N-ms — Noun common · masculine singular absoluteHNcmsa
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.
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
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
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.
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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…
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.
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
H6848a צֶ֫פַע a (poisonous) serpent H6848b צִפְעוֹנִי id. [6848a]
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.
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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.)
[SERPENT]
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…
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.
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
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
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.)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
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.
שָׂרָף n.m. a serpent, usu. venomous
base
[שָׂרָף] n.m. pl. שְׂרָפִים seraphim
base
H8314a שָׂרָף a serpent, usu. venomous H8314b שָׂרָף pl. שְׂרָפִים seraphim
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
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
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…
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…
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.
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
H5774a עוּף fly H5774b תְּעֻפָה n. f. id. [מוּעָף]
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
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
V-o — Verb · Piel · participle (active) masculine singularHVprmsa
