Jeremiah 12:13 — Word Study
WLCזָרְע֤וּ חִטִּים֙ וְקֹצִ֣ים קָצָ֔רוּ נֶחְל֖וּ לֹ֣א יוֹעִ֑לוּ וּבֹ֙שׁוּ֙ מִתְּבוּאֹ֣תֵיכֶ֔ם מֵחֲר֖וֹן אַף־ יְהוָֽה׃ ס
BSAThey have sownzâraʻ■ [planted seed, scattered ideas] wheatchiṭṭâh [grain, a staple crop] but harvestedqâtsar■ [reaped, gathered] ◂thornsqôwts [prickly weeds, troublesome growth] They have exhausted themselveschâlâh■ [worn out, become weak] to nolôʼ availyaʻal▸ [without profit, with no benefit] Bear the shamebûwsh [be ashamed, feel guilty] of your harvesttᵉbûwʼâh [produce, crops] because of the fiercechârôwn [intense, burning] angerʼaph [wrath] of the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| זָרְע֤וּ | people have sown | Verb, Qal, perfect third person common plural |
| חִטִּים֙ | wheat | Noun common, masculine plural absolute |
| וְקֹצִ֣ים | and thorns | Conjunction, noun common masculine plural absolute |
| קָצָ֔רוּ | they have reaped | Verb, Qal, perfect third person common plural |
| נֶחְל֖וּ | they have wearied themselves | Verb, Niphal, perfect third person common plural |
| לֹ֣א | not | Particle |
| יוֹעִ֑לוּ | they have profited | Verb, Hiphil, imperfect third person masculine plural |
| וּבֹ֙שׁוּ֙ | and be ashamed | Conjunction, verb qal imperative second person masculine plural |
| מִתְּבוּאֹ֣תֵיכֶ֔ם | from produce your | Preposition, noun common feminine plural construct, suffix |
| מֵחֲר֖וֹן | from [the] burning of | Preposition, noun common masculine singular construct |
| אַף־ | [the] anger of | Noun common, masculine singular construct |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They have sown wheat but harvested thorns. They have exhausted themselves to no avail. Bear the shame of your harvest because of the fierce anger of the LORD.” |
| KJV | They have sown wheat, but shall reap thorns: they have put themselves to pain, but shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD. |
| ASV | They have sown wheat, and have reaped thorns; they have put themselves to pain, and profit nothing: and ye shall be ashamed of your fruits, because of the fierce anger of Jehovah. |
| YLT | They sowed wheat, and have thorns reaped, They have become sick — they profit not, And they have been ashamed of your increases, Because of the fierceness of the anger of Jehovah. |
| WEB | They have sown wheat, and have reaped thorns. They have exhausted themselves, and profit nothing. You will be ashamed of your fruits, because of Yahweh’s fierce anger.” |
| BBE | Though good grain was planted, they have got in thorns: they have given themselves pain without profit: they will be shamed on account of their produce, because of the burning wrath of the Lord. |
Where they part company is יָעַל — see How Translations Differ.
The main clause presents their actions, followed by a participial phrase describing their exhaustion and an imperative phrase calling for acknowledgment of shame.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָרַע
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 12:13
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 — The Consequences of Disobediencegenerated
Jeremiah 12:13 reflects on the futility of the people's efforts in sowing good yet reaping bad results. This verse highlights the disconnect between their actions and the outcomes, emphasizing the consequences of their disobedience to God. The surrounding verses illustrate a broader theme of judgment and the LORD's displeasure with Israel's choices, which leads to their shame and loss.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:16 | then this is what I will do to you: I will bring upon you sudden terror, wasting disease, and fever that will destroy your sight and drain your life. You will sow your seed in vain, because your enemies will eat it. |
| 2 | Deuteronomy 28:38 | You will sow much seed in the field but harvest little, because the locusts will consume it. |
| 3 | Micah 6:15 | You will sow but not reap; you will press olives but not anoint yourselves with oil; you will tread grapes but not drink the wine. |
| 4 | Haggai 1:6 | You have planted much but harvested little. You eat but never have enough. You drink but never have your fill. You put on clothes but never get warm. You earn wages to put into a bag pierced through.” |
| 5 | Haggai 2:16–17 | from that time, when one came expecting a heap of twenty ephahs of grain, there were but ten. When one came to the winepress to draw out fifty baths, there were but twenty. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — זָרַע, za.re.'Ugenerated
The verb זָרַע (za.ra`) means to sow or scatter seed, covering both literal and figurative uses. It can refer to planting crops or spreading ideas and values, indicating the act of initiating growth.
In this verse, it describes the people's action of sowing wheat, a staple crop, yet this positive action leads to negative results, as they harvest thorns instead. The verb's perfect tense indicates a completed action in the past, showing their efforts were made but yielded no benefit.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb קָצָ֔רוּ (ka.tza.ru), meaning 'they have reaped', governs the structure of the verse, with several phrases hanging off it. The sentence begins with the actions of sowing and harvesting, followed by the consequences of their efforts.
The structure emphasizes the contrast between the sowing of wheat and the harvesting of thorns, illustrating the futility of their labor and the shame that follows.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew זָרַע is rendered as σπείρατε (speirate), which maintains the agricultural context of sowing. This choice highlights the continuity of the theme of planting and reaping.
The Greek word ἀκάνθας (akanthas) for thorns reflects a direct correspondence to the Hebrew term, emphasizing the negative outcome of their sowing.
In plain words — the whole versegenerated
Jeremiah 12:13 tells us that the people of Israel have sown wheat but instead harvested thorns. They worked hard but gained nothing. Because of this, they will feel shame from their failed harvest due to the fierce anger of the LORD.
Frequently Asked Questionsgenerated
This phrase illustrates the futility of their efforts; they put in hard work but received nothing of value in return, symbolizing the consequences of their disobedience.
The fierce anger of the LORD indicates His displeasure with the people's actions, which leads to their unfruitful results and shame.
Bearing the shame signifies the acknowledgment of their failures and the consequences of their actions, reflecting a need for repentance.
This verse fits within a broader lament about Israel's disobedience and the resulting judgment, emphasizing the disconnect between their actions and God's expectations.
Reflection Questionsgenerated
- In what areas of my life am I sowing good but reaping bad results?
- How can I better align my actions with God's expectations to avoid shame?
- What does it mean to me to feel the weight of my failures?
- How can I seek to restore my relationship with God after experiencing disappointment?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting that the people received an inheritance that will not benefit them, illustrating the futility of their efforts.
They sowed wheat and harvested thorns: they received an inheritance, but it will not benefit them. LXX: You have sown wheat and harvested thorns: their clergy will not benefit them.Early Church Fathers on Jeremiah 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 12:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have sown wheat, but shall reap thorns,.... Which may be understood literally, the land of Judea being cursed for their sins, and become barren and unfruitful, as the earth originally was for
Read John Gill on Jeremiah 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have sown wheat, but shall reap thorns: they have put themselves to pain, but shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD.
Read Robert Jamieson on Jeremiah 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey have sown wheat, but shall reap thorns: if these words be understood literally, they only signify that God would blast the labours of the husbandman, and curse them in the field. The earth’ s bringing forth thorns and thistles was part of the curse for the first transgression of man, . God’ s blasting the labours of husbandmen is often threatened as a punishment of sin. See . If it be taken metaphorically, it is expounded by the next words. They have put themselves to pain, but shall not profit; that they should labour in vain, all the works of their hands, all their counsels and deliberations, should be of no profit or avail unto them. They shall be ashamed of your revenues because of…
Read Matthew Poole on Jeremiah 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 12:13 They have sown wheat, but shall reap thorns: they have put themselves to pain, [but] shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD.Ver. 13. They have sown wheat.] The prophets have, say some, but to no profit. They shall put themselves to pain.] Or, They are sick, sc., for the affliction of Joseph. Others interpret it of the Jews, who sought to help themselves by this means and that, but lost their labours and their hopes together. Because of the fierce anger of the Lord.] Quo laeso nihil est illaesum, tutum, et fidum hominibus. Vatab.
Read John Trapp on Jeremiah 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) But shall reap thorns.—Better, have reaped thorns; and so in the next clause they have profited nothing. This which is truer to the Hebrew is also truer to the Prophet’s meaning. The sentence of failure is already written on everything. The best plans are marred, the “wheat” turned to “thorns.” The words are obviously of the nature of a proverbial saying, of the same type as that of Hag 1:6. They shall be ashamed.—The word is imperative, be ashamed.Revenues.—The word had not acquired, at the time of the translation of 1611, the exclusively financial sense which now attaches to it, and was used as equivalent to increase or “produce” generally. By some commentators the words are referred…
Read Charles John Ellicott on Jeremiah 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. They have sown wheat, but shall reap thorns] All their projects shall fail: none of their enterprises shall succeed. They are enemies to God, and therefore cannot have his blessing.
Read AdamClarke on Jeremiah 12 →CambridgeThe Cambridge Bible for Schools and Colleges13. The v., at least in its present context, is obscure. The subject is either (a) the spoilers, whose disasters, however, belong not to this but to the following paragraph, or (b) Judah, in which case the expressions are unsuited to the previous description of their attitude. Co. suggests that it should follow immediately on Jeremiah 12:4, but even so its connexion with that v. is not obvious. ye … your] Read they … their. ashamed] See on Jeremiah 2:26.
Read Cambridge on Jeremiah 12 →Albert Barnes1798–1870Barnes' Notes on the BibleShall reap ... shall not profit - Rather, have reaped ... have profited nothing. The force of the proverb is that all their labors had ended only in disappointment.
Read Albert Barnes on Jeremiah 12 →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
They have sown wheat but harvested thorns. They have exhausted themselves to no avail. Bear the shame of your harvest because of the fierce anger of the LORD.”
They have sown wheat, and have reaped thorns. They have exhausted themselves, and profit nothing. You will be ashamed of your fruits, because of Yahweh’s fierce anger.”
They have sown wheat but harvested thorns. They have exhausted themselves to no avail. Bear the shame of your harvest because of the fierce anger of the LORD.”
My people will sow wheat, but will harvest weeds. They will work until they are exhausted, but will get nothing from it. They will be disappointed in their harvests because the Lord will take them away in his fierce anger.
Tyndale line
They have sown wheat, but shall reap thorns: they have put themselves to pain, but shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD.
They have sown wheat, and have reaped thorns; they have put themselves to pain, and profit nothing: and ye shall be ashamed of your fruits, because of the fierce anger of Jehovah.
They have sown wheat, and have reaped thorns; they have put themselves to pain, and profit nothing: and ye shall be ashamed of your fruits, because of the fierce anger of the LORD.
They have sown wheat, but shall reap thorns: they have put themselves to pain, but shall not profit; and they shall be ashamed of your revenues because of the fierce anger of the LORD.
They haue sowen wheate, and reaped thornes: they were sicke, and had no profite: and they were ashamed of your fruites, because of the fierce wrath of the Lord.
Strictly literal
They have sown wheat, and they reap thorns; they have put themselves to pain, [and] do not profit. Be ye therefore ashamed of your revenues, because of the fierce anger of Jehovah.
They sowed wheat, and have thorns reaped, They have become sick — they profit not, And they have been ashamed of your increases, Because of the fierceness of the anger of Jehovah.
They sowed wheat, and have reaped thorns, || They have become sick—they do not profit, || And they have been ashamed of your increases, || Because of the fierceness of the anger of YHWH.”
They have sown wheat, but they reap thorns; they have put themselves to pain [but] have no profit; be therefore ashamed of your products, because of the fierce anger of the Lord.
They have sown wheat but harvest thornbushes. They are exhausted from work but have gained nothing. So be ashamed of your gain because of Yahweh's anger.”
From the Latin
They have sown wheat, and reaped thorns: they have received an inheritance, and it shall not profit them: you shall be ashamed of your fruits, because of the fierce wrath of the Lord.
Simplified
My people sowed wheat but harvested thorns. They wore themselves out but gained no benefit. You should be ashamed of such a poor harvest, caused by the Lord's furious anger.
Though good grain was planted, they have got in thorns: they have given themselves pain without profit: they will be shamed on account of their produce, because of the burning wrath of the Lord.
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 11 of the 12 words matched. The Dead Sea Scrolls fragment contains 10 words from the verse, with one word partly restored, indicating a strong consistency across these ancient texts.
זָרְע֤וּ חִטִּים֙ וְקֹצִ֣ים קָצָ֔רוּ נֶחְל֖וּ לֹ֣א יוֹעִ֑לוּ וּבֹ֙שׁוּ֙ מִתְּבוּאֹ֣תֵיכֶ֔ם מֵחֲר֖וֹן אַף־ יְהוָֽה׃ ס
11 of the 12 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.
[וקצים] [קצרו] [נחלו] [לא] [יועלו] [ובשו] מתבואתי׳כם [מחרון] [אף] [יהוה]
10 words of the verse are on this fragment — 1 partly restored, 9 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 12:13
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.
זָרַע (zara`) is a Hebrew verb meaning to sow or scatter seed. It covers various aspects of planting and yielding, including the figurative sense of producing or conceiving. The root can denote actions in different forms, such as being sown or becoming pregnant. The entries indicate a range of uses, from agricultural to reproductive contexts.
זָרַע vb. sow, scatter seed
Qal
lit. sow
of shrub and tree producing, yielding seed
fig.
Niph. be sown, fructified
be sown
be fructified, made pregnant
Pu. of princes and judges under fig. of trees
Hiph.
produce seed
of a woman, = bear a child
base
H2232 זָרַע sow, scatter seed .. lit. sow
2232 zara` zaw-rah'
a primitive root; to sow; figuratively, to disseminate,
plant, fructify:--bear, conceive seed, set with sow(-er),
yield.
זָרַע (za.ra) — to sow.
1) to sow, scatter seed
1a) (Qal)
1a1) to sow
1a2) producing, yielding seed
1b)(Niphal)
1b1) to be sown
1b2) to become pregnant, be made pregnant
1c) (Pual) to be sown
1d) (Hiphil) to produce seed, yield seed
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
חִטָּה (chittah) means wheat, referring to both the grain and the plant. It can also denote wheat flour. The Aramaic equivalent is חִנְטָה (chintah). The word's derivation is uncertain.
חִטָּה n.f. wheat
base
H2406 חִטָּה wheat
2406 chittah khit-taw'
of uncertain derivation; wheat, whether the grain or the
plant:--wheat(-en).
חִטָּה (chit.tah) — wheat.
1) wheat
1a) wheat (plant)
1b) wheat flour
Aramaic equivalent: chin.tah (חִנְטָה "wheat" H2591)
N-fp — Noun common · masculine plural absoluteHNcmpa
hwet
((1) chiTTah, the specific word for wheat (Ge 30:14; Ex 34:22, etc.), with puros (Judith 3:3; Sirach 39:26);
(2) bar, or bar (Jer 23:28; Joe 2:24; Am 5:11; 8:6); in other passages translated "grain" or "corn";
(3) sitos (Mt 3:12; 13:25,29,30; Lu 3:17; 16:7; 22:31, etc.) (for other words translated occasionally "wheat" in the King James Version see CORN; FOOD)): Wheat, usually the bearded variety, is cultivated all over Palestine, though less so than barley. The great plain of the Hauran is a vast expanse of…
Wheat
One of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. There are various species of wheat. That which Pharaoh saw in his dream was the Triticum compositum, which bears several ears upon one stalk (Gen. 41:5). The “fat of the kidneys of wheat” (Deut. 32:14), and the “finest of the wheat” (Ps. 81:16; 147:14), denote the best of the kind. It was exported from Palestine in great quantities (1 Kings 5:11; Ezek. 27:17; Acts 12:20).
the well-known valuable cereal, cultivated from the earliest times, is first mentioned in ((Genesis 30:14) in the account of Jacob’s sojourn with Laban in Mesopotamia. Egypt in ancient times was celebrated for the growth of its wheat; the best quality was all bearded; and the same varieties existed in ancient as in modern times, among which may be mentioned the seven-eared quality described in Pharaoh’s dream. (Genesis 41:22) Babylonia was also noted for the excellence of its wheat and other cereals. Syria and Palestine produced wheat of fine quality and in large quantities. (Psalms 81:16; 147:14) etc. There appear to be two or three kinds of wheat at present grown in Palestine, the Triticum vulgare , the T. spelta , and…
Is the principal and most valuable kind of grain for the service of man, and is produced in almost every part of the world, Ge 30:14 De 8:8 Jud 6:11 Mt 13:25 1Co 15:37. It is often intended where the word corn is used. See CORN.
The Egyptian wheat, Triticum Compositum, has six or seven ears on one head; so that it presented its usual appearance in this respect in Pharaoh’s dream, Ge 41:5-7. The "meat-offerings" of the Mosaic service, Le 2:1-16, were all made of wheaten flour.
קוֹץ (qots) refers to a thorn or thornbush, derived from a root meaning to prick. The entries consistently describe it as a plant with sharp points, with no significant disagreement among lexicons.
קוֹץ n.m. thornbush, thorn
base
H6975 קוֹץ thornbush, thorn
6975 qowts kotse
or qots {kotse}; from 6972 (in the sense of pricking); a
thorn:--thorn.
see HEBREW for 06972
קוֹץ (qots) — thorn.
1) thorn, thornbush
1a) thornbush
1b) thorn
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
and Thistles. There appear to be eighteen or twenty Hebrew words which point to different kinds of prickly or thorny shrubs. These words are variously rendered in the Authorized Version By "thorns," "briers," "thistles," etc. Palestine abounded in a great variety of such plants. ("Travellers call the holy land ’a land of thorns.’ Giant thistles, growing to the height of a man on horseback, frequently spread over regions once rich and fruitful, as they do on the pampas of South America; and many of the most interesting historic spats and ruins are rendered almost inaccessible by thickets of fiercely-armed buckthorns. Entire fields are covered with the troublesome creeping stems of the spinous ononis , while the bare hillsides are studded with the dangerous capsules of the puliuris and tribulus . Roses of the most prickly kinds abound on the lower slopes of Hermon; while the sub-tropical…
See THISTLES.
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָעַל (ya'al) is a Hebrew verb that primarily appears in the Hiphil form, meaning to profit, benefit, or avail. It is built from a root that suggests the idea of ascending or being valuable. The lexicons emphasize its use in contexts related to gaining or being useful.
[יָעַל] vb. only Hiph. profit, avail, benefit
base
H3276 יָעַל only Hiph. profit, avail, benefit
3276 ya`al yaw-al'
a primitive root; properly, to ascend; figuratively, to be
valuable (objectively: useful, subjectively: benefited):--X at
all, set forward, can do good, (be, have) profit, (able).
יָעַל (ya.al) — to gain.
(Hiphil) to gain, profit, benefit, avail
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
תְּבוּאָה (tbuw'ah) refers to produce or revenue, typically from the earth, including crops and income. It can also figuratively denote gains, such as wisdom or the product of lips. The word is derived from a root meaning to bring forth, and its usage spans both literal and figurative contexts.
תְּבוּאָה n.f. proventus, product, revenue
product, yield, usually of earth
income, revenue, in general
fig. gain of wisdom
base
H8393 תְּבוּאָה proventus, product, revenue
8393 tbuw'ah teb-oo-aw'
from 935; income, i.e. produce (literally or
figuratively):--fruit, gain, increase, revenue.
see HEBREW for 0935
תְּבוּאָה (te.vu.ah) — produce.
1) produce, product, revenue
1a) product, yield, crops (of the earth usually)
1b) income, revenue
1c) gain (of wisdom) (fig)
1d) product of lips (fig)
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp2mp
חָרוֹן (charown) refers to a burning anger or fierce wrath, primarily associated with God's displeasure. It is derived from the root meaning 'to burn' and is consistently used to denote intense emotional states of anger. The term captures the severity of divine fury, emphasizing its potency in contexts of judgment.
חָרוֹן n.m. (burning of) anger
base
H2740 חָרוֹן (burning of) anger
2740 charown khaw-rone'
or (shortened) charon {khaw-rone'}; from 2734; a burning of
anger:--sore displeasure, fierce(-ness), fury, (fierce)
wrath(-ful).
see HEBREW for 02734
חָרוֹן (cha.ron) — burning anger.
1) anger, heat, burning (of anger)
1a) always used of God's anger
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
DirObjM — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt