Jeremiah 1:10 — Word Study
WLCרְאֵ֞ה הִפְקַדְתִּ֣יךָ׀ הַיּ֣וֹם הַזֶּ֗ה עַל־ הַגּוֹיִם֙ וְעַל־ הַמַּמְלָכ֔וֹת לִנְת֥וֹשׁ וְלִנְת֖וֹץ וּלְהַאֲבִ֣יד וְלַהֲר֑וֹס לִבְנ֖וֹת וְלִנְטֽוֹעַ׃ פ
BSASeerâʼâh I have appointedpâqad■ [set in place, ordained] you todayyôwm [in this present time, at this moment] overʻal nationsgôwy [Gentile peoples, non-Hebrew groups] and kingdomsmamlâkâh [domains, territories] to uprootnâthash [to pluck up, tear away] and tear downnâthats [to break down, destroy] to destroyʼâbad [to perish, be lost] and overthrowhâraç [to throw down, demolish] to buildbânâh [to establish, construct] and plantnâṭaʻ [to establish, cultivate]
| Greek | English | Parsing |
|---|---|---|
| רְאֵ֞ה | see | Verb, Qal, imperative second person masculine singular |
| הִפְקַדְתִּ֣יךָ׀ | I appoint you | Verb hiphil perfect first person common singular, suffix |
| הַיּ֣וֹם | the day | Particle, noun common masculine singular absolute |
| הַזֶּ֗ה | this | Particle, particle |
| עַל־ | over | Preposition |
| הַגּוֹיִם֙ | the nations | Particle, noun common masculine plural absolute |
| וְעַל־ | and over | Conjunction, preposition |
| הַמַּמְלָכ֔וֹת | kingdoms | Particle, noun common feminine plural absolute |
| לִנְת֥וֹשׁ | to pluck up | Preposition, verb qal infinitive construct common |
| וְלִנְת֖וֹץ | and to pull down | Conjunction, preposition, verb qal infinitive construct common |
| וּלְהַאֲבִ֣יד | and to destroy | Conjunction, preposition, verb hiphil infinitive construct common |
| וְלַהֲר֑וֹס | and to tear down | Conjunction, preposition, verb qal infinitive construct common |
| לִבְנ֖וֹת | to build | Preposition, verb qal infinitive construct common |
| וְלִנְטֽוֹעַ׃ פ | and to plant | Conjunction, preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | See, I have appointed you today over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and plant.” |
| KJV | See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant. |
| ASV | see, I have this day set thee over the nations and over the kingdoms, to pluck up and to break down and to destroy and to overthrow, to build and to plant. |
| YLT | See, I have charged thee this day concerning the nations, and concerning the kingdoms, to pluck up, and to break down, and to destroy, and to throw down, to build, and to plant.' |
| WEB | Behold, I have today set you over the nations and over the kingdoms, to uproot and to tear down, to destroy and to overthrow, to build and to plant.” |
| BBE | See, this day I have put you over the nations and over the kingdoms, for uprooting and smashing down, for destruction and overturning, for building up and planting. |
The translations agree on the essential meaning of the appointment, with slight variations in wording.
The main clause presents the appointment, with additional phrases detailing the scope and purpose of Jeremiah's mission.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
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 — Jeremiah 1:10
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 — God's Commission to Jeremiahgenerated
Jeremiah 1:10 is part of the divine call where God appoints Jeremiah as a prophet. This appointment comes with a heavy responsibility: he is to oversee nations and kingdoms, carrying out both destructive and constructive tasks. This reflects God's sovereignty over all peoples and His intention to bring about change through Jeremiah's prophetic ministry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 25:15–27 | This is what the LORD, the God of Israel, said to me: “Take from My hand this cup of the wine of wrath, and make all the nations to whom I send you drink from it. |
| 2 | Jeremiah 27:2–7 | This is what the LORD said to me: “Make for yourself a yoke out of leather straps and put it on your neck. |
| 3 | Jeremiah 46:1–51 | This is the word of the LORD about the nations—the word that came to Jeremiah the prophet |
| 4 | 1 Kings 17:1 | Now Elijah the Tishbite, who was among the settlers of Gilead, said to Ahab, “As surely as the LORD lives—the God of Israel before whom I stand—there will be neither dew nor rain in these years except at my word!” |
| 5 | Revelation 11:3–6 | And I will empower my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth.” |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — הִפְקַדְתִּ֣יךָ, hif.kad.Ti.chagenerated
The verb פָּקַד (paqad) means to appoint or oversee, indicating a sense of authority and responsibility. It implies not just a passive role but an active engagement in the affairs of nations and kingdoms.
The parsing as a hiphil perfect indicates that this action is initiated by God, with Jeremiah as the recipient of this appointment. This highlights the divine authority behind Jeremiah's mission.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase I have appointed you.
Sentence Structuregenerated
The main verb is הִפְקַדְתִּ֣יךָ, I have appointed you, which governs the entire clause. The structure emphasizes the action of appointing, with multiple infinitive phrases detailing the tasks assigned to Jeremiah.
The verbs לִנְת֥וֹשׁ, to uproot, וְלִנְת֖וֹץ, and to tear down, וּלְהַאֲבִ֣יד, and to destroy, וְלַהֲר֑וֹס, and to overthrow, לִבְנ֖וֹת, to build, and וְלִנְטֽוֹעַ, and to plant, all indicate the dual nature of Jeremiah's mission.
Septuagint Backgroundgenerated
The Septuagint translates הִפְקַדְתִּ֣יךָ with σε (you), which maintains the direct address to Jeremiah. This choice reflects the same commissioning aspect found in the Hebrew.
The verbs in the Septuagint also align closely with the Hebrew meanings, emphasizing both destruction and restoration, though the specific wording may differ.
In plain words — the whole versegenerated
Jeremiah 1:10 records God's command to Jeremiah, appointing him over nations and kingdoms for a mission that includes both tearing down and building up. This reflects God's authority and plan for restoration through Jeremiah's prophetic role.
Frequently Asked Questionsgenerated
It signifies a prophetic authority given to Jeremiah to influence and guide the fate of various peoples and territories.
Jeremiah is called to uproot, tear down, destroy, overthrow, build, and plant, indicating both judgment and restoration.
It shows that God has authority over all nations and kingdoms, using Jeremiah as His instrument to enact His will.
The verbs highlight the dual nature of Jeremiah's mission: to bring judgment and also to establish a new order.
Reflection Questionsgenerated
- In what ways can I recognize God's authority in my own life?
- How can I be open to the call of God in my own mission?
- What does it mean to build and plant in my community?
- How can I discern when to tear down and when to build up in my relationships?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss Jeremiah's prophetic authority and the dual nature of his mission, highlighting the importance of both judgment and restoration.
Isaiah, again, beheld the glory of the seraphim, and after him Jeremiah, who was entrusted with great power against nations and kings.Early Church Fathers on Jeremiah 1 →
It is important to observe here that two joys succeed four sorrows. The good cannot be built up unless the evil is destroyed, nor can the best be planted unless the worst is eradicated.Early Church Fathers on Jeremiah 1 →
Behold, I have appointed you today over nations and over kingdoms, to uproot and to destroy, and to scatter, and to demolish, and to build, and to plant.Early Church Fathers on Jeremiah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 1:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSee, I have this day set thee over the nations, and over the kingdoms,.... Not as a prince, but as a prophet over them, to prophesy things concerning them, whether good or evil, which should
Read John Gill on Jeremiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySee, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant. Set thee over - literally, appointed thee to the oversight.
Read Robert Jamieson on Jeremiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have this day set thee over the nations and over the kingdoms: having now received his commission, he is directed to whom he is to go, viz. to the greatest, not only single persons, but whole nations, as the Babylonians, Persians, and Egyptians, and exhorted to greatness of mind, as being sent as an ambassador from God, to deliver his messages without flattery or cowardice; and that he might make that proud people sensible of their folly, that looked upon themselves as above reproof, he gives unto his prophet this large authority. To pull down, i.e. to prophesy that I will pull down; which I will as certainly effect as if thou hadst done it thyself; for, according to Scripture usage, the…
Read Matthew Poole on Jeremiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 1:10 See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.Ver. 10. See, I have this day set thee over nations,] scil., With authority to use the same liberty in reproving their sins that they take in committing them. Fear not the highest (for I have set thee over them), but look upon them as so many mice; for what are they more in comparison of me and of thee, who hast from me thy mission and commission? zeal in well doing showeth a man to be right, like as such are living fish as swim against the stream. To root out, and to pull down,] i.e., To denounce destruction to…
Read John Trapp on Jeremiah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) I have this day set thee . . .—With the gift, and therefore the consciousness, of a new power, there comes what would at first have been too much for the mortal vessel of the truth to bear—a prospective view of the greatness of the work before him. He is at once set (literally, made the “deputy,” or representative, of God, as in Judges 9:28 and 2 Chronicles 24:11, the “officer,” or in Jeremiah 20:1, “chief governor”) over the nations, i.e., as before, the nations external to Israel, and the “kingdoms” including it. The work at first seems one simply of destruction—to root out and ruin (so we may represent the alliterative assonance of the Hebrew), to destroy and rend asunder. But…
Read Charles John Ellicott on Jeremiah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. I have - set thee over the nations] God represents his messengers the prophets as doing what he commanded them to declare should be done. In this sense they rooted up, pulled down, and destroyed - declared God's judgments, they builded up and planted - declared the promises of his mercy. Thus God says to Isaiah, Isaiah 6:10: "Make the heart of this people fat - and shut their eyes." Show them that they are stupid and blind; and that, because they have shut their eyes and hardened their hearts, God will in his judgments leave them to their hardness and darkness.
Read AdamClarke on Jeremiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges10. set thee] given thee authority to speak as My representative. It is the same word as that rendered “made governor” in Jeremiah 40:5; Jeremiah 40:7, and “made overseer” in Genesis 39:4-5. over the nations] So Amos (Jeremiah 1:3 to Jeremiah 2:3) had prophesied concerning non-Jewish kingdoms. to pluck up, etc.] The prophet is said to do in his own person that which he announces as about to be done by God. Cp. Jeremiah 15:1; Isaiah 6:10; Ezekiel 43:3, where the prophet speaks of the vision that he saw when he “came to destroy the city.” So in profane literature we find prophets spoken of as though they had a share in influencing the course of the future, which it was theirs only to predict.…
Read Cambridge on Jeremiah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleI have ... set thee over - literally, I have made thee Pakeed, i. e., deputy. This title is given only to these invested with high authority (e. g. Genesis 41:34; 2 Chronicles 24:11; Jeremiah 20:1; Jeremiah 29:26).
Read Albert Barnes on Jeremiah 1 →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
See, I have appointed you today over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and plant.”
Behold, I have today set you over the nations and over the kingdoms, to uproot and to tear down, to destroy and to overthrow, to build and to plant.”
See, I have appointed you today over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and plant.”
Know for certain that I hereby give you the authority to announce to nations and kingdoms that they will be uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.”
Tyndale line
See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.
see, I have this day set thee over the nations and over the kingdoms, to pluck up and to break down and to destroy and to overthrow, to build and to plant.
see, I have this day set thee over the nations and over the kingdoms, to pluck up and to break down, and to destroy and to overthrow; to build, and to plant.
See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.
Beholde, this day haue I set thee ouer the nations and ouer the kingdomes to plucke vp, and to roote out, and to destroye and throwe downe, to builde, and to plant.
Strictly literal
See, I have this day set thee over the nations and over the kingdoms, to pluck up, and to break down, and to destroy, and to overthrow, to build and to plant.
See, I have charged thee this day concerning the nations, and concerning the kingdoms, to pluck up, and to break down, and to destroy, and to throw down, to build, and to plant.'
See, I have charged you this day concerning the nations, and concerning the kingdoms, to pluck up, and to break down, and to destroy, and to throw down, to build, and to plant.”
See, I have appointed thee this day over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down: to build up, and to plant.
I am appointing you today over nations and over kingdoms, to uproot and break down, to destroy and overthrow, to build and plant.”
From the Latin
Lo, I have set thee this day over the nations, and over the kingdoms, to root up, and pull down, and to waste, and to destroy, and to build, and to plant.
Simplified
Today I've placed you over nations and kingdoms to pull up and tear down, to destroy and demolish, to build and plant.”
See, this day I have put you over the nations and over the kingdoms, for uprooting and smashing down, for destruction and overturning, for building up and planting.
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 and the Septuagint show significant agreement, with 11 of the 14 words matched. This indicates a strong consistency in the core message of Jeremiah's commission across these texts.
רְאֵ֞ה הִפְקַדְתִּ֣יךָ׀ הַיּ֣וֹם הַזֶּ֗ה עַל־ הַגּוֹיִם֙ וְעַל־ הַמַּמְלָכ֔וֹת לִנְת֥וֹשׁ וְלִנְת֖וֹץ וּלְהַאֲבִ֣יד וְלַהֲר֑וֹס לִבְנ֖וֹת וְלִנְטֽוֹעַ׃ פ
11 of the 14 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.
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 Jeremiah 1:10
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
V-Hiphil-Perf-1cs | Suff — Verb hiphil perfect first person common singular · suffixHVhp1cs/Sp2ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTd/Tm — Particle · particleHTd/Tm
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HC/R — Conjunction · prepositionHC/R
מַמְלָכָה (mamlakah) refers to concepts of kingdom, sovereignty, dominion, and reign. It is derived from the root word for dominion and can denote both an abstract estate of rule and a concrete realm or country. The term is noted to primarily refer to non-Israelite kingdoms in some contexts.
מַמְלָכָה n.f. kingdom, sovereignty, dominion, reign
kingdom, realm, chiefly non-Isr.
sovereignty, dominion
reign
base
H4467 מַמְלָכָה kingdom, sovereignty, dominion, reign . kingdom, realm, chiefly non-Isr.
. sovereignty, dominion
. reign
4467 mamlakah mam-law-kaw'
from 4427; dominion, i.e. (abstractly) the estate (rule) or
(concretely) the country (realm):--kingdom, king's, reign,
royal.
see HEBREW for 04427
מַמְלָכָה (mam.la.khah) — kingdom.
1) kingdom, dominion, reign, sovereignty
1a) kingdom, realm
1b) sovereignty, dominion
1c) reign
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
נָתַשׁ (nathash) is a Hebrew verb meaning to pull or pluck up, and it conveys the idea of uprooting or destroying. It can appear in various forms, including Qal (to pull up), Niphal (to be plucked up), and Hophal (to be plucked up). The entries consistently emphasize its destructive connotation, with no significant disagreement among the lexicons.
נָתַשׁ vb. pull or pluck up, root out
Qal pull or pluck up
Niph. it shall not be rooted up
Hoph. and she was rooted up
base
H5428 נָתַשׁ pull or pluck up, root out
5428 nathash naw-thash'
a primitive root; to tear away:--destroy, forsake, pluck
(out, up, by the roots), pull up, root out (up), X utterly.
נָתַשׁ (na.tash) — to uproot.
1) to pull up, expel, root out, pluck up
1a) (Qal) to pull or pluck up
1b) (Niphal) to be plucked up
1c) (Hophal) to be plucked up
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word נָתַץ (nathats) is a primitive root meaning to tear down or break down. It encompasses various forms, including pulling down, destroying, and overthrowing, with different grammatical aspects indicating active and passive forms. The entries describe its use in both literal and figurative contexts, but do not reference specific verses.
נָתַץ vb. pull down, break down
Qal
lit. pull down a structure
fig.
Niph. be pulled, broken, down
Pi. tear down (chiefly late)
Pu. be torn down
Hoph. be broken down, broken
base
H5422 נָתַץ pull down, break down
5422 nathats naw-thats'
a primitive root; to tear down:--beat down, break down
(out), cast down, destroy, overthrow, pull down, throw down.
נָתַץ (na.tats) — to tear.
1) to pull down, break down, cast down, throw down, beat down, destroy, overthrow, break out (teeth)
1a) (Qal)
1a1) to pull down
1a2) to break down, break off
1b) (Niphal) to be pulled or broken down
1c) (Piel) to tear down
1d) (Pual) to be torn down
1e) (Hophal) to be broken, be broken down
Conj | Prep | V-Qal-Inf-a — Conjunction · preposition · verb qal infinitive construct commonHC/R/Vqcc
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Conj | Prep | V-Hiphil-Inf-a — Conjunction · preposition · verb hiphil infinitive construct commonHC/R/Vhcc
הָרַס (harac) is a Hebrew verb meaning to throw down, break, or tear down. It covers a range of actions including overthrowing, destroying, and breaking through. The entries indicate it can be used in various forms, such as Qal, Niphal, and Piel, each reflecting different nuances of the action.
הָרַס vb. throw down, break or tear down
Qal
throw down, tear down
break down, break away
break through
Niph. be thrown or torn down
Pi. overthrow, tear down
base
H2040 הָרַס throw down, break or tear down .. throw down, tear down
. break down, break away
. break through
. be thrown or torn down
. overthrow, tear down
2040 harac haw-ras'
a primitive root; to pull down or in pieces, break,
&Š destroy:--beat down, break (down, through), destroy,
overthrow, pluck down, pull down, ruin, throw down, X utterly.
הָרַס (ha.ras) — to overthrow.
1) to tear down, break down, overthrow, beat down, break, break through, destroy, pluck down, pull down, throw down, ruined, destroyer, utterly
1a) (Qal)
1a1) to throw down, tear down
1a2) to break through
1a3) to break down, break away
1b) (Niphal) to be torn down, be thrown down
1c) (Piel)
1c1) to overthrow, tear down
1c2) destroyer (participle)
Conj | Prep | V-Qal-Inf-a — Conjunction · preposition · verb qal infinitive construct commonHC/R/Vqcc
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
Conj | Prep | V-Qal-Inf-a — Conjunction · preposition · verb qal infinitive construct commonHC/R/Vqcc