Jeremiah 10:20 — Word Study
WLCאָהֳלִ֣י שֻׁדָּ֔ד וְכָל־ מֵיתָרַ֖י נִתָּ֑קוּ בָּנַ֤י יְצָאֻ֙נִי֙ וְאֵינָ֔ם אֵין־ נֹטֶ֥ה עוֹד֙ אָהֳלִ֔י וּמֵקִ֖ים יְרִיעוֹתָֽי׃
BSAMy tentʼôhel [tabernacle, dwelling place] is destroyedshâdad■ [spoiled, laid waste] and allkôl [every one of] its ropesmêythâr [cords, strings] are snappednâthaq■ [broken, torn] My sonsbên [children, descendants] have departed from meyâtsâʼ■ [gone forth, come out] and are no moreʼayin [nothing, not to be found] I have no oneʼayin leftʻôwd [none to help] to pitchnâṭâh [stretch out, spread] my tentʼôhel [home, shelter] or set upqûwm [raise, hang] my curtainsyᵉrîyʻâh [drapes, hangings]
| Greek | English | Parsing |
|---|---|---|
| אָהֳלִ֣י | tent my | Noun common masculine singular construct, suffix |
| שֻׁדָּ֔ד | it has been devastated | Verb, Pual, perfect third person masculine singular |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| מֵיתָרַ֖י | tent cords my | Noun common masculine plural construct, suffix |
| נִתָּ֑קוּ | they have been snapped | Verb, Niphal, perfect third person common plural |
| בָּנַ֤י | children my | Noun common masculine plural construct, suffix |
| יְצָאֻ֙נִי֙ | they have gone out from me | Verb qal perfect third person common plural, suffix |
| וְאֵינָ֔ם | and there not [are] they | Conjunction, noun common masculine singular construct, suffix |
| אֵין־ | there not | Noun common, masculine singular construct |
| נֹטֶ֥ה | [is one who] pitches | Verb, Qal, participle (active) masculine singular |
| עוֹד֙ | again | Adv |
| אָהֳלִ֔י | tent my | Noun common masculine singular construct, suffix |
| וּמֵקִ֖ים | and [one who] raises | Conjunction, verb hiphil participle (active) masculine singular |
| יְרִיעוֹתָֽי׃ | tent curtains my | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My tent is destroyed, and all its ropes are snapped. My sons have departed from me and are no more. I have no one left to pitch my tent or set up my curtains. |
| KJV | My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains. |
| ASV | My tent is destroyed, and all my cords are broken: my children are gone forth from me, and they are not: there is none to spread my tent any more, and to set up my curtains. |
| YLT | My tent hath been spoiled, And all my cords have been broken, My sons have gone out from me, and they are not, There is none stretching out any more my tent, And raising up my curtains. |
| WEB | My tent has been destroyed, and all my cords are broken. My children have gone away from me, and they are no more. There is no one to spread my tent any more, to set up my curtains. |
| BBE | My tent is pulled down and all my cords are broken: my children have gone from me, and they are not: no longer is there anyone to give help in stretching out my tent and hanging up my curtains. |
The translations agree on the meaning of destruction and loss, particularly with שֻׁדָּ֔ד.
The sentence is structured around a main clause followed by several subordinate clauses that elaborate on the state of loss and abandonment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁדַד
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 10:20
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 — Jeremiah's Lamentgenerated
Jeremiah 10:20 captures the profound sorrow of the prophet as he reflects on the destruction of his home and the absence of his children. This verse is part of a larger lament that highlights the devastation faced by the people of Judah, emphasizing themes of loss and abandonment, as seen in the surrounding verses that speak to the senselessness of the shepherds and the scattering of the flock.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 4:20 | Disaster after disaster is proclaimed, for the whole land is laid waste. My tents are destroyed in an instant, my curtains in a moment. |
| 2 | Isaiah 54:2 | “Enlarge the site of your tent, stretch out the curtains of your dwellings, do not hold back. Lengthen your ropes and drive your stakes in deep. |
| 3 | Lamentations 2:4–6 | He has bent His bow like an enemy; His right hand is positioned. Like a foe He has killed all who were pleasing to the eye; He has poured out His wrath like fire on the tent of the Daughter of Zion. |
| 4 | Jeremiah 31:15 | This is what the LORD says: “A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children, and refusing to be comforted, because they are no more.” |
| 5 | Job 7:8 | The eye that beholds me will no longer see me. You will look for me, but I will be no more. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — שֻׁדָּ֔ד, shu.Dadgenerated
The verb שֻׁדָּ֔ד (*shadad*) is a Pual perfect, meaning it describes an action that has been done to the subject, in this case, the tent. It conveys a sense of devastation and ruin, often associated with powerful destructive forces, whether divine or human. This word appears in contexts of destruction, emphasizing the severity of the loss.
In this verse, it signifies that the tent, a metaphor for security and home, has been utterly ruined. The use of the passive form indicates that this devastation is not merely a natural occurrence but rather a result of external forces, reflecting the broader context of judgment and sorrow in Jeremiah's prophecies.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses destroyed for שֻׁדָּ֔ד.
Sentence Structuregenerated
The main verb in this lament is שֻׁדָּ֔ד, is destroyed, which governs the subsequent phrases. The structure emphasizes the state of the tent and the absence of the children, with each clause building on the sense of loss and abandonment.
The sentence is constructed with multiple clauses that describe the situation: the destruction of the tent, the snapping of the cords, the departure of the children, and the lack of help to restore the tent. This layered structure reflects the depth of Jeremiah's despair.
Septuagint Backgroundgenerated
In the Septuagint, שֻׁדָּ֔ד is rendered as ἐρημώθη, meaning 'was desolated.' This choice broadens the sense of destruction to include abandonment and desolation, emphasizing the emotional weight of the loss.
The Greek translation captures the essence of Jeremiah's lament, highlighting not only the physical destruction but also the spiritual desolation felt by the prophet.
In plain words — the whole versegenerated
Jeremiah 10:20 expresses the deep sorrow of the prophet as he laments the destruction of his tent and the departure of his children. He feels abandoned and helpless, unable to restore his home or family.
Frequently Asked Questionsgenerated
Jeremiah is expressing his grief over the loss of his home and security, symbolized by the tent, which represents his dwelling and the presence of his family.
The cords signify the structural integrity of the tent; their snapping indicates complete ruin and the inability to restore the home.
The departure of his sons symbolizes not only the loss of family but also the broader sense of abandonment felt by the community during this time of crisis.
This verse encapsulates the themes of loss, desolation, and the consequences of the people's disobedience to God, which are prevalent throughout Jeremiah's prophecies.
Reflection Questionsgenerated
- How do I respond to feelings of loss and abandonment in my own life?
- What can I learn from Jeremiah's expression of grief and sorrow?
- In what ways can I find hope amidst feelings of desolation?
- How can I support others who are experiencing loss or abandonment?
The early church on this verse — how the Fathers read it
The early church father Jerome comments on this verse, noting the devastation of the tent and the departure of the children, reflecting the deep sorrow expressed by Jeremiah.
My tent has been devastated, all my ropes have been torn (or all my skins have been ripped), my sons have left me (or my sheep),Early Church Fathers on Jeremiah 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 10:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy tabernacle is spoiled,.... Not the temple at Jerusalem only, rather Jerusalem itself, as Kimchi; or the whole land, as the Targum, "my land is wasted:'' the allusion is to the tents of shepherds,
Read John Gill on Jeremiah 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
Read Robert Jamieson on Jeremiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe proceeds in his prosopopoeia to bring in the land, or the inhabitants thereof, enumerating their calamities, and by a metaphor sets out the overthrow of the land, or Jerusalem, by the breaking of the cords of a tabernacle, the use whereof is to fasten it on every side to stakes in the ground, which cords being broken the tabernacle falls, implying all the supports of city and country were gone, nothing but desolation to be expected. See . My children are gone forth of me; either the inhabitants of the land, or the lesser cities, being frequently called daughters, viz. the Chaldeans have snatched them away from me, and carried them into captivity. They are not; of the phrase and meaning…
Read Matthew Poole on Jeremiah 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 10:20 My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they [are] not: [there is] none to stretch forth my tent any more, and to set up my curtains.Ver. 20. My tabernacle is spoiled.] I am irreparably ruined; like as when a camp is quite broken up, not any part of a tent or hut is left standing.
Read John Trapp on Jeremiah 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) My tabernacle . . .—The tent which had been the home of Israel is destroyed, the cords that fastened it to the ground are broken, the children that used to help their mother in arranging the tent and its curtains “are not,” i.e. (as in Genesis 42:36; Jeremiah 31:15; Matthew 2:18), they are either dead or in exile. There is something significant in the fact that the destruction of the city is represented under the imagery of that of a tent. The daughter of Zion has, as it were, been brought back to her nomadic state.
Read Charles John Ellicott on Jeremiah 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. My tabernacle is spoiled] The city is taken, and all our villages ruined and desolated.
Read AdamClarke on Jeremiah 10 →CambridgeThe Cambridge Bible for Schools and Colleges20. The land is likened to a tent overthrown and injured beyond repair. curtains] See on Jeremiah 4:20.
Read Cambridge on Jeremiah 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Tabernacle — As though even at this time the tent was the ordinary dwelling. Cords — Those which stayed the tent. Children… are not — Matthew 2:13.
Read Daniel Denison Whedon on Jeremiah 10 →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
My tent is destroyed, and all its ropes are snapped. My sons have departed from me and are no more. I have no one left to pitch my tent or set up my curtains.
My tent has been destroyed, and all my cords are broken. My children have gone away from me, and they are no more. There is no one to spread my tent any more, to set up my curtains.
My tent is destroyed, and all its ropes are snapped. My sons have departed from me and are no more. I have no one left to pitch my tent or set up my curtains.
But our tents have been destroyed. The ropes that held them in place have been ripped apart. Our children are gone and are not coming back. There is no survivor to put our tents back up, no one left to hang their tent curtains in place.
Tyndale line
My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
My tent is destroyed, and all my cords are broken: my children are gone forth from me, and they are not: there is none to spread my tent any more, and to set up my curtains.
My tent is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
My tabernacle is laid waste, and all my cords are broken: my children are gone from me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
My tabernacle is destroyed, and all my coardes are broken: my children are gone from me, and are not: there is none to spread out my tent any more, and to set vp my curtaines.
Strictly literal
My tent is despoiled, and all my cords are broken; my children are gone forth from me, and they are not; there is none to stretch forth my tent any more, and to set up my curtains.
My tent hath been spoiled, And all my cords have been broken, My sons have gone out from me, and they are not, There is none stretching out any more my tent, And raising up my curtains.
My tent has been spoiled, || And all my cords have been broken, || My sons have gone out from me, and they are not, || There is none stretching out my tent anymore, || And raising up my curtains.
[But now] my tent is laid waste, and all my cords are torn asunder; my children are gone away from me, and they are not [here]; there is no one to stretch forth my tent any more, and to set up my curtains.
My tent is devastated, and all of my tent cords are cut in two. They have taken my children away from me, so they no longer exist. There is no longer anyone to spread out my tent or to raise up my tent curtains.
From the Latin
My tabernacle is laid waste, all my cords are broken: my children are gone out from me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
Simplified
Our tents have been destroyed; all our ropes have been broken. Our children have been taken from us and are no more. We don't have anyone left to put up our tents or hang our curtains.”
My tent is pulled down and all my cords are broken: my children have gone from me, and they are not: no longer is there anyone to give help in stretching out my tent and hanging up my curtains.
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 largely agree in their wording, with 13 of the 14 words matched. The Dead Sea Scrolls — 4Q71 show some restoration, with one word partly restored and the rest supplied by an editor, indicating a similar lamentation theme.
אָהֳלִ֣י שֻׁדָּ֔ד וְכָל־ מֵיתָרַ֖י נִתָּ֑קוּ בָּנַ֤י יְצָאֻ֙נִי֙ וְאֵינָ֔ם אֵין־ נֹטֶ֥ה עוֹד֙ אָהֳלִ֔י וּמֵקִ֖ים יְרִיעוֹתָֽי׃
13 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.
[אהל׳י] [שדד] [וכל] [מיתר׳י] [נתקו] [בנ׳י] יצא׳ני [ואינ׳ם] [אין] [נטה] [עוד] [אהל׳י] [ומקים] [יריעות׳י]
nothing on the leather here — 1 partly restored, 13 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 Jeremiah 10:20
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.
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
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)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מֵיתָר (meythar) refers to a cord or string, specifically that of a tent or the string of a bow. It is derived from the root word meaning to stretch or extend. The entries consistently define it in this way, with no significant disagreement among the lexicons.
[מֵיתָר] n.m. cord, string
base
H4340 מֵיתָר
4340 meythar may-thar'
from 3498; a cord (of a tent) (compare 3499) or the string
(of a bow):--cord, string.
see HEBREW for 03498
see HEBREW for 03499
מֵיתָר (me.tar) — cord.
cord, string
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
נָתַק (nathaq) is a Hebrew verb meaning to pull, draw, or tear away. It encompasses various actions such as breaking, lifting, and rooting out, with different nuances in its grammatical forms, including Qal, Niphal, Piel, Hiphil, and Hophal. The entries indicate that it can refer to both active and passive forms of tearing or drawing away.
[נָתַק] vb. pull, draw, tear away, apart, off
Qal
draw away
draw or pull off
pull, tear away
Niph.
be drawn away
be torn apart, or in two, snapped
be separated
Pi.
tear apart, snap
tear out, up
Hiph.
draw away
drag them away
Hoph. they were drawn away from the city
base
H5423 נָתַק pull, draw, tear away, apart, off
5423 nathaq naw-thak'
a primitive root; to tear off:--break (off), burst, draw
(away), lift up, pluck (away, off), pull (out), root out.
נָתַק (na.taq) — to tear.
1) to pull or tear or draw off or away or apart, draw out, pluck up, break, lift, root out
1a) (Qal)
1a1) to draw away
1a2) to draw or pull off
1a3) to pull or tear away
1b) (Niphal)
1b1) to be drawn away, be drawn out
1b2) to be torn apart or in two, be snapped
1b3) to be separated
1c) (Piel)
1c1) to tear apart, snap
1c2) to tear out, tear up, tear away
1d) (Hiphil)
1d1) to draw away
1d2) to drag away
1e) (Hophal) to be drawn away
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
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-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3mp
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
יְרִיעָה (yriy'ah) means 'curtain' or 'drape.' It is derived from a root meaning to tremble, suggesting a hanging fabric. The term appears in contexts related to coverings or partitions.
יְרִיעָה 54 n.f. curtain
base
H3407 יְרִיעָה curtain
3407 yriy`ah yer-ee-aw'
from 3415; a hanging (as tremulous):--curtain.
see HEBREW for 03415
יְרִיעָה (ye.ri.ah) — curtain.
curtain, drape
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs