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Jeremiah 13:7 — Word Study

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WLCוָאֵלֵ֣ךְ פְּרָ֔תָה וָאֶחְפֹּ֗ר וָֽאֶקַּח֙ אֶת־ הָ֣אֵז֔וֹר מִן־ הַמָּק֖וֹם אֲשֶׁר־ טְמַנְתִּ֣יו שָׁ֑מָּה וְהִנֵּה֙ נִשְׁחַ֣ת הָאֵז֔וֹר לֹ֥א יִצְלַ֖ח לַכֹּֽל׃ פ

BSAto PerathPᵉrâth [Euphrates, the largest river in western Asia] and dug upchâphar [to search, to dig deeply] the loinclothʼêzôwr [girdle] and I tooklâqach it frommin the placemâqôwm [location, a specific area] whereʼăsher I had hidden itṭâman [to conceal, to bury] But nowhinnêh [it]ʼêzôwr was ruinedshâchath [to be marred, corrupted] of nolôʼ usetsâlach [not profitable, without value] at allkôl

Word
Listen & take awayJeremiah 13
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 7 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (la.Kol) — no per-word recordings of the Hebrew exist to link to.
Take it away
Jeremiah 13:7quick helps
In a sentenceJeremiah recounts his obedience to God's command, retrieving a ruined loincloth to illustrate a deeper message.
Who is speakingJeremiah, the prophet, is communicating God's message.
Where we areThis verse is part of a prophetic act demonstrating the fate of Judah.
The hard wordנִשְׁחַ֣ת
Take awayThe loincloth, once useful, now symbolizes ruin and loss.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbהלך The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

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

Deep Study — Jeremiah 13:7

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 Ruin of the Loinclothgenerated

6Many days later the LORD said to me, “Arise, go to Perath, and get the loincloth that I commanded you to hide there.”
7So I went to Perath and dug up the loincloth, and I took it from the place where I had hidden it. But now it was ruined—of no use at all.
8Then the word of the LORD came to me:
9“This is what the LORD says: In the same way I will ruin the pride of Judah and the great pride of Jerusalem.

Jeremiah 13:7 describes the prophet's act of retrieving a loincloth to illustrate the state of Judah. The loincloth, once hidden and useful, now represents ruin, paralleling God's message about the pride of His people. This act serves as a vivid metaphor for the consequences of disobedience, as seen in the surrounding verses, particularly Jeremiah 13:9.


Cross References

ReferenceText (BSB)
1Jeremiah 13:10These evil people, who refuse to listen to My words, who follow the stubbornness of their own hearts, and who go after other gods to serve and worship them, they will be like this loincloth—of no use at all.
2Jeremiah 24:1–8After Nebuchadnezzar king of Babylon had carried away Jeconiah son of Jehoiakim king of Judah, as well as the officials of Judah and the craftsmen and metalsmiths from Jerusalem, and had brought them to Babylon, the LORD showed me two baskets of figs placed in front of the temple of the LORD.
3Isaiah 64:6Each of us has become like something unclean, and all our righteous acts are like filthy rags; we all wither like a leaf, and our iniquities carry us away like the wind.
4Ezekiel 15:3–5Can wood be taken from it to make something useful? Or can one make from it a peg on which to hang utensils?
5Zechariah 3:3–4Now Joshua was dressed in filthy garments as he stood before the angel.

The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to


The Key Word נִשְׁחַ֣ת, nish.Chatgenerated

The verb נִשְׁחַ֣ת (nishchat) is a Niphal form of the root שָׁחַת (shachath), meaning 'to ruin' or 'to corrupt.' This form indicates a passive voice, suggesting that the loincloth has been ruined by an external force rather than by itself.

The usage here emphasizes the state of the loincloth as a metaphor for the moral and spiritual decay of Judah, highlighting the consequences of their actions. The verb appears in contexts that suggest both physical and moral degradation.


How Translations Differ — measured against the Berean Standard Biblegenerated

In this study, the verse is read in the Berean Standard Bible, which uses ruined for נִשְׁחַ֣ת, consistent with the KJV and ASV.


Sentence Structuregenerated

The main verb of the verse is אֵלֵ֣ךְ (va'eilekh), and I went, which governs the subsequent actions: digging up, taking, and revealing the state of the loincloth. The structure reflects a sequence of actions taken by Jeremiah.

The sentence follows a clear narrative flow, with the actions of going, digging, and taking leading to the revelation of the ruined state of the loincloth, emphasizing the progression of the prophetic act.


Septuagint Backgroundgenerated

The Septuagint translates נִשְׁחַ֣ת as κατεστραμμένον (katestrammenon), meaning 'destroyed' or 'ruined.' This choice highlights the finality of the destruction, aligning with the overall message of decay and loss.

This rendering suggests a strong emphasis on the irreversible nature of the ruin, reinforcing the metaphor of Judah's pride being similarly destroyed.


In plain words — the whole versegenerated

Jeremiah 13:7 describes how Jeremiah followed God's command to retrieve a loincloth he had hidden. Upon finding it, he discovers it is ruined and no longer useful, symbolizing the fate of Judah.


Frequently Asked Questionsgenerated

What does the loincloth represent in this passage?

The loincloth symbolizes the pride of Judah, which has been ruined due to their disobedience to God.

Why did Jeremiah hide the loincloth?

Jeremiah hid the loincloth as part of a prophetic act commanded by God to illustrate a deeper message about the state of His people.

What does it mean that the loincloth was ruined?

The ruin of the loincloth signifies the loss of value and usefulness, paralleling the moral decay of Judah.

How does this verse connect to the surrounding context?

This verse connects to the surrounding context by demonstrating God's judgment on Judah's pride, as indicated in the subsequent verses.


Reflection Questionsgenerated

  1. In what ways can I identify areas of pride in my own life that may lead to ruin?
  2. How can I respond to God's call in my life, similar to Jeremiah's obedience?
  3. What does it mean for something to be ruined in my spiritual journey?
  4. How can I ensure that I remain useful and valuable in God's service?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Jeremiah 13:7 itself, not merely on the chapter around it.

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

Then I went to Euphrates,.... In a vision; this is the second journey, of which [See comments on Jeremiah 13:5], and digged; the hole, in process of time, being stopped up with soil or sand, that

Read John Gill on Jeremiah 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing. No JFB commentary on these verses.

Read Robert Jamieson on Jeremiah 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Whether the prophet really made such a journey, or all this was but a vision, is very uncertain. When he came to the place, or in his vision, he thought, when he came to the place, that he saw all the girdle rotted; and good for nothing but to be thrown upon a dunghill.

Read Matthew Poole on Jeremiah 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Jeremiah 13:7 Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.Ver. 7. Then I went to Euphrates.] See on Jeremiah 13:4. Those that are for an actual journey allege that Jeremiah might do this without danger in the days of Jehoiakim, who was the King of Babylon’ s vassal, and paid him tribute. And, behold, the girdle was rotted, it was profitable for nothing.] This showed that the Jews should in that country lie rotting, as it were, in baseness, and servility, and sin together many years, so that God might justly have left them there still in misery, as a man leaves his rotten girdle…

Read John Trapp on Jeremiah 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(7) The girdle was marred.—The symbolism is explained in Jeremiah 13:9. The girdle stained, decayed, worthless, was a parable of the state of Judah after the exile, stripped of all its outward greatness, losing the place which it had once occupied among the nations of the earth.

Read Charles John Ellicott on Jeremiah 13 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 7. And behold, the girdle was marred; it was profitable for nothing.] This symbolically represented the state of the Jews: they were corrupt and abominable; and God, by sending them into captivity, "marred the pride of Judah, and the great pride of Jerusalem," Jeremiah 13:9.

Read AdamClarke on Jeremiah 13 →
CambridgeThe Cambridge Bible for Schools and Colleges

Ch. Jeremiah 13:1-11. The acted symbol of the linen girdle This ch. consists of five sections, quite independent of one another. The first two are in poetic prose, and the remaining in Ḳ ?inah metre. Three questions arise in respect to this first section: (i) Does it relate a real transaction or a vision? (ii) What is the application of the symbol? (iii) To what date may we refer it? As regards (i) we may state that Du. rejects with scorn the passage, as non-Jeremianic, considering it as childish, and as a later insertion. Most commentators, however, refuse to accept this view. If we accept the view that the transaction was real, where was it carried out? Some think that the Heb. Pìrath…

Read Cambridge on Jeremiah 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

7. Digged — Showing that Jeremiah had filled in with gravel or earth above the girdle, and so concealed it.

Read Daniel Denison Whedon on Jeremiah 13 →

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

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

Modern formal

BSBBerean Standard Bible2020

So I went to Perath and dug up the loincloth, and I took it from the place where I had hidden it. But now it was ruined—of no use at all.

WEBWorld English Bible2000

Then I went to the Euphrates, and dug, and took the belt from the place where I had hidden it; and behold, the belt was ruined. It was profitable for nothing.

MSBMajority Standard Bible2022

So I went to Perath and dug up the loincloth, and I took it from the place where I had hidden it. But now it was ruined—of no use at all.

NETBNew English Translation2006

So I went to Perath and dug up the shorts from the place where I had buried them. I found that they were ruined; they were good for nothing.

Tyndale line

KJVKing James Version1611

Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.

ASVAmerican Standard Version1901

Then I went to the Euphrates, and digged, and took the girdle from the place where I had hid it; and, behold, the girdle was marred, it was profitable for nothing.

RVARevised Version, American1894

Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.

NWBWebster's Bible1833

Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and behold, the girdle was marred, it was profitable for nothing.

GNVGeneva Bible1599

Then went I to Perath, and digged, and tooke the girdle from the place where I had hid it, and behold, the girdle was corrupt, and was profitable for nothing.

Strictly literal

DBYDarby Translation1890

And I went to the Euphrates, and digged, and took the girdle from the place where I had hid it; and behold, the girdle was spoiled, it was good for nothing.

YLTYoung's Literal Translation1862

and I go to Phrat, and dig, and take the girdle from the place where I had hid it; and lo, the girdle hath been marred, it is not profitable for anything.

LSVLiteral Standard Version2020

and I go to the Euphrates, and dig, and take the girdle from the place where I had hid it; and behold, the girdle has been marred, it is not profitable for anything.

ILTInterlinear Literal Translation2000

And I went to the Euphrates, and dug, and took the girdle from the place where I had hidden it: and, behold, the girdle was spoiled, it was useful for nothing.

ULBUnlocked Literal Bible2017

So I went back to Perath and dug out the undergarment where I had hid it, and behold, it was destroyed and completely useless.

From the Latin

DRADouay-Rheims (Challoner)1899

And I went to the Euphrates, and digged, and took the girdle out of the place where I had hid it: and behold the girdle was rotten, so that it was fit for no use.

Simplified

FBVFree Bible Version2020

I went to Perath and dug up the loincloth, and removed it from where I'd hidden it. Obviously it was ruined—completely useless.

BBEBible in Basic English1949

So I went to Parah and, uncovering the hole, took the band from the place where I had put it away: and the band was damaged and of no use for anything.

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.

וָandclauseverbאֵלֵ֣ךְI.wentnoun phrase · prepositionalפְּרָ֔תָtoהPerathוָandclauseverbאֶחְפֹּ֗רI.dugוָֽandclauseverbאֶקַּח֙I.tooknoun phrase · objectאֶת(et)noun phraseהָ֣theאֵז֔וֹרloinclothprepositional phrase · prepositionalמִןfromnoun phraseהַthenoun phraseמָּק֖וֹםplacerelpאֲשֶׁרwhereclauseverbטְמַנְתִּ֣יIobjectוhad.hidden.itadverb phrase · adverbialשָׁ֑מָּthereה(to)וְandclauseclauseהִנֵּה֙there!clauseverbנִשְׁחַ֣תit.was.ruinednoun phrase · subjectהָtheאֵז֔וֹרloinclothclauseadverbialלֹ֥אnotverbיִצְלַ֖חit.was.profitableprepositional phrase · prepositionalלַfornoun phrase(the)כֹּֽלanything

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, with 15 of the 17 words matched. The Dead Sea Scrolls provide a fragmentary witness, with most words supplied by an editor, indicating consistency in the core message.

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

וָאֵלֵ֣ךְ פְּרָ֔תָה וָאֶחְפֹּ֗ר וָֽאֶקַּח֙ אֶת־ הָ֣אֵז֔וֹר מִן־ הַמָּק֖וֹם אֲשֶׁר־ טְמַנְתִּ֣יו שָׁ֑מָּה וְהִנֵּה֙ נִשְׁחַ֣ת הָאֵז֔וֹר לֹ֥א יִצְלַ֖ח לַכֹּֽל׃ פ

Septuagintthe Greek the translators chose, word by word
וָאֵלֵ֣ךְἐπορεύθηνפְּרָ֔תָהἐπὶוָאֶחְפֹּ֗רὤρυχαוָֽאֶקַּח֙ἔλαβονהָ֣אֵז֔וֹרπερίζωμαמִן־ἐκהַמָּק֖וֹםτόπουאֲשֶׁר־οὗטְמַנְתִּ֣יוαὐτὸשָׁ֑מָּהἐκεῖוְהִנֵּה֙ἰδοὺהָאֵז֔וֹרלֹ֥אοὐיִצְלַ֖חξρησθῇלַכֹּֽל׃ פοὐθέν

15 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Dead Sea Scrolls — 4Q70a copy a thousand years older than the Leningrad Codex

[ואלך] [פרת׳ה] [ואחפר] [ואקח] [את] [האזור] [מן] [המקום] [אשר] [טמנתי׳ו] שמ׳ה [והנה] [נשחת]

13 words of the verse are on this fragment — 12 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.

Jeremiah 13:7הָלַךְand I wentand I wentהָלַךְפְּרָתPerath towaPerath towardsפְּרָתחָפַרand I dugand I dugחָפַרלָקַחand I tookand I tookלָקַחאֵתthe object the object markאֵתאֵזוֹרthe loinclothe loinclothאֵזוֹרמִן־fromfromמִן־מָקוֹםthe placethe placeמָקוֹםאֲשֶׁרwherewhereאֲשֶׁרטָמַןI had hiddeI had hidden itטָמַןשָׁםtherethereשָׁםהִנֵּהand there!and there!הִנֵּהשָׁחַתit was ruinit was ruinedשָׁחַתאֵזוֹרthe loinclothe loinclothאֵזוֹרלֹאnotnotלֹאצָלַחit was profit was profitabצָלַחכֹּלfor anythinfor anythingכֹּלאֲזֵקchainschainsאֲזֵקאוֹתsign: mirasign: miraculouאוֹתלֵב(Leb)-kama(Leb)-kamaiלֵבכָּלַלto perfectto perfectכָּלַלהָלַךְto walkto walkהָלַךְמֵןstringstringמֵןאֲשֶׁרwhichwhichאֲשֶׁרהֵןlook!look!הֵןמַתְנַ֫יִםloinloinמַתְנַ֫יִםדֶּ֫רֶךְway: roadway: roadדֶּ֫רֶךְחֻקָּהstatutestatuteחֻקָּהכַּרְכְּמִישׁCarchemishCarchemishכַּרְכְּמִישׁנָהָרriverriverנָהָרבְּאֵרwellwellבְּאֵרכוּרto digto digכוּרמוּסָרdisciplinedisciplineמוּסָראִשָּׁהwomanwomanאִשָּׁהמִגְרָשׁpasturepastureמִגְרָשׁ
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Jeremiah 13:7

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.

and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
וָאֵלֵ֣ךְva.'e.Lekh and I went H1980 Verb · Qal · sequential imperfect first person common singular
1,549× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Tyndale gloss
to go: walk
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָלַךְ 1546 vb. go, come, walk

Qal Impf. usually (629 t.) as if from ילך

lit.

of persons

Also of animals, in similar meanings and combinations

in like manner of inanimate things

The inf. abs. is often used

as in other vbs., quite independently

to intensify meaning of finite form

most noteworthy is the joining of the Inf. abs.

with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

with a foll. vb. fin. c. ו consec. (rare)

in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance

twice, where vb. fin. is not הלך, but another vb. denoting motion

quite by itself

13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

akin to the use of Inf. abs. are some instances of Pt.

In combination with other verbal forms

Fig.; the most common uses follow; in most the origin in a literal meaning is evident:

pass away, die

Read the full entry →
Brown-Driver-Briggs glosses

H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons

. Also of animals, in similar meanings and combinations

. in like manner of inanimate things

. The inf. abs. is often used . as in other vbs., quite independently

. to intensify meaning of finite form

. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

. with a foll. vb. fin. c. ו consec. (rare)

. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance

. twice, where vb. fin. is not הלך, but another vb. denoting motion

. quite by itself

. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

. akin to the use of Inf. abs. are some instances of Pt.

. In combination with other verbal forms

Read the full entry →
Strong's Hebrew Dictionary

1980 halak haw-lak'

akin to 3212; a primitive root; to walk (in a great variety

of applications, literally and figuratively):--(all) along,

apace, behave (self), come, (on) continually, be conversant,

depart, + be eased, enter, exercise (self), + follow, forth,

forward, get, go (about, abroad, along, away, forward, on,

out, up and down), + greater, grow, be wont to haunt, lead,

march, X more and more, move (self), needs, on, pass (away),

be at the point, quite, run (along), + send, speedily, spread,

still, surely, + tale-bearer, + travel(-ler), walk (abroad,

on, to and fro, up and down, to places), wander, wax,

(way-)faring man, X be weak, whirl.

see HEBREW for 03212

Translators Brief Hebrew Lexicon

הָלַךְ (ha.lakh) — to go: went.

: went/go[away]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: come.

: come[nearer]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: walk.

: walk/move

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Hc/Vqw1cs — Verb · Qal · sequential imperfect first person common singular
Hc/Vqw1cs
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
פְּרָ֔תָהpe.Ra.tah Perath towards H6578 Noun proper · suffix
19× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Euphrates River is the largest and longest in western Asia, flowing from the Armenian mountains to the Persian Gulf. It symbolizes fruitfulness and is mentioned in the Bible as a significant landmark.
Amplified meaning
Euphrates, the largest river in western Asia
Tyndale gloss
Euphrates
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פְּרָת (Prath) refers to the Euphrates River, noted for its significance in the East. The name is derived from a root meaning 'to break forth' or 'rushing.' It is described as the largest and longest river in western Asia, symbolizing fruitfulness.

Brown-Driver-Briggs Hebrew Lexicon (full)

פְּרָת n.pr.flum. Euphrates

base

Brown-Driver-Briggs glosses

H6578 פְּרָת Euphrates

Strong's Hebrew Dictionary

6578 Prath per-awth'

from an unused root meaning to break forth; rushing; Perath

(i.e. Euphrates), a river of the East:--Euphrates.

Translators Brief Hebrew Lexicon

פְּרָת (pe.rat) — Euphrates.

§ Euphrates = "fruitfulness"

the largest and longest river of western Asia; rises from two chief sources in the Armenian mountains and flows into the Persian Gulf

Morphologythe parsing behind the code
Berean parsing
N-proper | Suff — Noun proper · suffix
HNpl/Sd
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
וָאֶחְפֹּ֗רva.'ech.Por and I dug H2658 Verb · Qal · sequential imperfect first person common singular
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word châphar means to search or dig, often used to describe seeking something deeply. In Psalm 139:1, David asks God to search him, knowing God already knows everything. It implies a thorough examination.
Amplified meaning
to search, to dig deeply
Tyndale gloss
to search
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָפַר (chaphar) is a Hebrew verb meaning to dig or search for. It is a primitive root that conveys the idea of prying into something, exploring, or delving deeper. The entries consistently highlight its use in contexts related to digging and searching.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָפַר vb. dig, search for

base

Brown-Driver-Briggs glosses

H2658 חָפַר dig, search for

Strong's Hebrew Dictionary

2658 chaphar khaw-far'

a primitive root; properly, to pry into; by implication, to

delve, to explore:--dig, paw, search out, seek.

Translators Brief Hebrew Lexicon

חָפַר (cha.phar) — to search.

1) to dig, search for

1a) (Qal)

1a1) to dig

1a2) to search, search out, explore

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singular
Hc/Vqw1cs
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
וָֽאֶקַּח֙va.'e.Kach and I took H3947 Verb · Qal · sequential imperfect first person common singular
966× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to take or get something, and it is used in many different ways in the Bible. It can mean to take a wife, to take possession of something, or to receive a gift. For example, in Genesis 2:22, God takes a rib from Adam to create Eve.
Tyndale gloss
to take: take
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.

Brown-Driver-Briggs Hebrew Lexicon (full)

לָקַח 965 vb. take

Qal

take, take in hand

take and carry along with oneself

take from, or out of

take, carry away

take away from, so as to deprive of

esp. take away life

take to or for a person

take up, upon = put upon

= fetch

take = lead, conduct (with or without contact)

take = capture, seize

take = carry off

in phr. take vengeance

Niph.

be captured, of ark

be taken away, removed

be taken, brought unto

Pu.

be taken from, out of

= be stolen from

be taken captive

be taken away, removed

Hoph.

be taken, brought unto

be taken out of

be taken away from

Hithp. lit. fire taking hold of itself, of lightning

base

Brown-Driver-Briggs glosses

H3947 לָקַח take .. take, take in hand

. take and carry along with oneself

. . take from, or out of

. take, carry away

. take away from, so as to deprive of

. esp. take away life

. take to or for a person

. take up, upon = put upon

. = fetch

. take = lead, conduct (with or without contact)

. take = capture, seize

. take = carry off

. in phr. take vengeance

. . be captured, of ark

. be taken away, removed

. be taken, brought unto

. . be taken from, out of

. = be stolen from

. be taken captive

. be taken away, removed

. . be taken, brought unto

. be taken out of

. be taken away from

. lit. fire taking hold of itself, of lightning

Strong's Hebrew Dictionary

3947 laqach law-kakh'

a primitive root; to take (in the widest variety of

applications):--accept, bring, buy, carry away, drawn, fetch,

get, infold, X many, mingle, place, receive(-ing), reserve,

seize, send for, take (away, -ing, up), use, win.

Translators Brief Hebrew Lexicon

לָקַח (la.qach) — to take: take.

: take

1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away

1a) (Qal)

1a1) to take, take in the hand

1a2) to take and carry along

1a3) to take from, take out of, take, carry away, take away

1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept

1a5) to take up or upon, put upon

1a6) to fetch

1a7) to take, lead, conduct

1a8) to take, capture, seize

1a9) to take, carry off 1a10) to take (vengeance)

1b) (Niphal)

1b1) to be captured

1b2) to be taken away, be removed

1b3) to be taken, brought unto

1c) (Pual)

1c1) to be taken from or out of

1c2) to be stolen from

1c3) to be taken captive

1c4) to be taken away, be removed

1d) (Hophal)

1d1) to be taken unto, be brought unto

1d2) to be taken out of

1d3) to be taken away

1e) (Hithpael)

1e1) to take hold of oneself

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singular
Hc/Vqw1cs
The company it keepswords that stand beside it more often than chance
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
הָ֣אֵז֔וֹרha.'e.Zor the loincloth H232 Particle · noun common masculine singular absolute
14× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A girdle or belt, often used figuratively to represent God's power or faithfulness, such as in the prophet Isaiah's description of God's strength. It can also refer to a physical waistband or sash.
Amplified meaning
girdle
Tyndale gloss
girdle
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵזוֹר (ezowr) refers to a waistcloth or girdle, an article of clothing that is tied around the waist. It can symbolize God's power over kings and faithfulness in a metaphorical sense. The word is derived from a root meaning 'to gird' and covers both literal and figurative uses.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵזוֹר n.m. waistcloth

base

Brown-Driver-Briggs glosses

H232 אֵזוֹר waistcloth

Strong's Hebrew Dictionary

232 'ezowr ay-zore'

from 246; something girt; a belt, also a band:--girdle.

see HEBREW for 0246

Translators Brief Hebrew Lexicon

אֵזוֹר (e.zor) — girdle.

1) waist-cloth, the innermost piece of clothing

1a) of God's power over kings (fig.)

1b) of faithfulness (metaph)

2) waistband

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
מִן־min- from H4480 Preposition
1,189× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means a portion or part of something, and is often used to show the relationship between things, like from or out of something.
Tyndale gloss
from
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not

with verbs expressing (or implying) separation or removal

from, against

מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from

of position, off, on the side of, on

Out of, Gk. ἐκ, Lat. ex

Partitively

Of time—

as marking the terminus a quo, the anterior limit of a continuous period from, since

as marking the period immediately succeeding the limit after

towards, to

(וְעַד) עַד … מִן from … even to

In comparisons, beyond, above

מן is prefixed to an infin.:

with causal force, from, on account of, through

after verbs implying restraint, prevention, cessation, etc.

with a temporal force, since, after

Once as a conj. before a finite verb. that

In compounds:

base

Read the full entry →
Brown-Driver-Briggs glosses

H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against

. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from

. of position, off, on the side of, on

. Out of, Gk. ἐκ, Lat. ex

. Partitively

. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since

. as marking the period immediately succeeding the limit after

. towards, to

. (וְעַד) עַד … מִן from … even to

. In comparisons, beyond, above

. מן is prefixed to an infin.: . with causal force, from, on account of, through

. after verbs implying restraint, prevention, cessation, etc.

. with a temporal force, since, after

. Once as a conj. before a finite verb. that

Read the full entry →
Strong's Hebrew Dictionary

4480 min min

or minniy {min-nee'}; or minney (constructive plural)

{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;

hence (prepositionally), from or out of in many senses (as

follows):--above, after, among, at, because of, by (reason

of), from (among), in, X neither, X nor, (out) of, over,

since, X then, through, X whether, with.

see HEBREW for 04482

Translators Brief Hebrew Lexicon

מִן־ (min) — from.

prep

1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than

1a) from (expressing separation), off, on the side of

1b) out of

1b1) (with verbs of proceeding, removing, expelling)

1b2) (of material from which something is made)

1b3) (of source or origin)

1c) out of, some of, from (partitively)

1d) from, since, after (of time)

1e) than, more than (in comparison)

1f) from...even to, both...and, either...or

1g) than, more than, too much for (in comparisons)

1h) from, on account of, through, because (with infinitive)

conj

2) that

Aramaic equivalent: min (מִן־ "from" H4481)

מֵן (men) — portion.

n.m.

portion

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
הַמָּק֖וֹםha.ma.Kom the place H4725 Particle · noun common masculine singular absolute
401× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Maqom means a place or location, like a city or a region. It can also refer to a condition of the body or mind. This term is used to describe a wide range of locations and situations.
Amplified meaning
location, a specific area
Tyndale gloss
place
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָקוֹם, מָקֹם 399 n.m. standing-place, place

standing-place

station, where soldiers are placed

post, office

place where a thing belongs

esp.

place of human abode

of י׳’s abode

place

in gen. place, locality, spot

space, room

space, distance, between

region, quarter, direction

peculiar uses

base

Brown-Driver-Briggs glosses

H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place

. station, where soldiers are placed

. post, office

. . place where a thing belongs

. esp. . place of human abode

. of י׳’s abode

. place

. in gen. place, locality, spot

. . space, room

. space, distance, between

. region, quarter, direction

. peculiar uses

Strong's Hebrew Dictionary

4725 maqowm maw-kome'

or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};

or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.

a spot; but used widely of a locality (general or specific);

also (figuratively) of a condition (of body or

mind):--country, X home, X open, place, room, space, X

whither(-soever).

see HEBREW for 06965

Translators Brief Hebrew Lexicon

מָקוֹם (ma.qom) — place.

1) standing place, place

1a) standing place, station, post, office

1b) place, place of human abode

1c) city, land, region

1d) place, locality, spot

1e) space, room, distance

1f) region, quarter, direction

1g) give place to, instead of

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).

and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
אֲשֶׁר־'a.Sher- where H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

base

בַאֲשֶׁר

in (that) which

adv. in (the place) where

conj. in that, inasmuch as

on account of whom?

base

מֵאֲשֶׁר

from (or than) that which

adv. from (the place) where

conj. from (the fact) that …, since

base

כַּאֲשֶׁר conj. according as, as, when

according to that which, according as, as

with a causal force, in so far as, since

with a temporal force, when

base

Brown-Driver-Briggs glosses

H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which

. adv. in (the place) where

. conj. in that, inasmuch as

. on account of whom?

H834c מֵאֲשֶׁר . from (or than) that which

. adv. from (the place) where

. conj. from (the fact) that …, since

H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as

. with a causal force, in so far as, since

. with a temporal force, when

Strong's Hebrew Dictionary

834 'aher ash-er'

a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction)

when, where, how, because, in order that, etc.:--X after, X

alike, as (soon as), because, X every, for, + forasmuch, +

from whence, + how(-soever), X if, (so) that ((thing) which,

wherein), X though, + until, + whatsoever, when, where

(+ -as, -in, -of, -on, -soever, -with), which, whilst, +

whither(- soever), who(-m, -soever, -se). As it is

indeclinable, it is often accompanied by the personal pronoun

expletively, used to show the connection.

Translators Brief Hebrew Lexicon

אֲשֶׁר (a.sher) — which.

A: 1) (relative part.)

1a) which, who

1b) that which

2) (conj)

2a) that (in obj clause)

2b) when

2c) since

2d) as

2e) conditional if

B: Beth+ 1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

C: Mem+ 1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

D: Kaph+

1) (conj.), according as, as, when

1a) according to that which, according as, as

1b) with a causal force: in so far as, since

1c) with a temporal force: when

בַאֲשֶׁר (ba.a.sher) — in which.

1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

מֵאֲשֶׁר (me.a.sher) — whence.

1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

כַּאֲשֶׁר (ka.a.sher) — as which.

conj

1) according as, as, when

1a) according to that which, according as, as

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Rel — Particle
HTr
The company it keepswords that stand beside it more often than chance
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
טְמַנְתִּ֣יוte.man.Tiv I had hidden it H2934 Verb qal perfect first person common singular · suffix
31× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means to hide or conceal something, often secretly, as in Joshua. It can also mean to bury or lay something aside, out of sight or knowledge.
Amplified meaning
to conceal, to bury
Tyndale gloss
to hide
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

טָמַן (taman) is a Hebrew verb meaning to hide or conceal. It can refer to hiding something by covering it over, as well as to the act of burying or laying something secretly. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of hiding, such as hiding oneself or causing something to be hidden.

Brown-Driver-Briggs Hebrew Lexicon (full)

טָמַן vb. hide, conceal

Qal

hide

often of hiding, concealing, secretly laying a snare

that which is darkened = darkness

Niph. hide thyself in the dust

Hiph. and they went and hid (it)

base

Brown-Driver-Briggs glosses

H2934 טָמַן hide, conceal

Strong's Hebrew Dictionary

2934 taman taw-man'

a primitive root; to hide (by covering over):--hide, lay

privily, in secret.

Translators Brief Hebrew Lexicon

טָמַן (ta.man) — to hide.

1) to hide, conceal, bury

1a) (Qal)

1a1) to hide

1a2) hiding, concealing, secretly laying (participle)

1a3) darkness (participle)

1b) (Niphal) to hide oneself

1c) (Hiphil) to hide

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffix
HVqp1cs/Sp3ms
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
שָׁ֑מָּהSha.mah there H8033 Adverb · suffix
834× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word sham means there or then, often used to describe a location or point in time. It can also mean thither or thence, indicating movement or direction. This word is used frequently in the Bible to provide context and clarify the setting of a story.
Tyndale gloss
there
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁם adv. there, thither

base

Brown-Driver-Briggs glosses

H8033 שָׁם there, thither

Strong's Hebrew Dictionary

8033 sham shawm

a primitive particle (rather from the relative pronoun, 834);

there (transferring to time) then; often thither, or

thence:--in it, + thence, there (-in, + of, + out), +

thither, + whither.

see HEBREW for 0834

Translators Brief Hebrew Lexicon

שָׁם (sham) — there.

1) there, thither

1a) there

1b) thither (after verbs of motion)

1c) from there, thence

1d) then (as an adverb of time)

Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)

שָׁם (sham) — (Jerusalem) Is There.

Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

This name means there, thither

Morphologythe parsing behind the code
Berean parsing
HD/Sd — Adverb · suffix
HD/Sd
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
וְהִנֵּה֙ve.hi.Neh and there! H2009 Conjunction · particle
843× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is an expression that means 'behold' or 'look', often used to draw attention to something. It appears in Genesis and Isaiah, and is translated as 'behold' or 'lo' in the KJV.
Tyndale gloss
behold
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.

Brown-Driver-Briggs Hebrew Lexicon (full)

הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!

base

Brown-Driver-Briggs glosses

H2009 הִנֵּה, הִנֶּה־ lo!, behold!

Strong's Hebrew Dictionary

2009 hinneh hin-nay'

prolongation for 2005; lo!:--behold, lo, see.

see HEBREW for 02005

Translators Brief Hebrew Lexicon

הִנֵּה (hin.neh) — behold.

behold, lo, see, if

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · particle
HC/Tj
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
נִשְׁחַ֣תnish.Chat it was ruined H7843 Verb · Niphal · perfect third person masculine singular
146× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to ruin or destroy something, and it is used in various forms throughout the Bible to describe corruption and decay.
Amplified meaning
to be marred, corrupted
Tyndale gloss
to ruin
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׁחַת] 161 vb. go to ruin (?)

Niph. be marred, spoiled

Pi.

spoil, ruin

pervert, corrupt

Hiph.

spoil, ruin

pervert, corrupt

Hoph. spoiled, ruined

base

Brown-Driver-Briggs glosses

H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled

. . spoil, ruin

. pervert, corrupt

. . spoil, ruin

. pervert, corrupt

. spoiled, ruined

Strong's Hebrew Dictionary

7843 shachath shaw-khath'

a primitive root; to decay, i.e. (causatively) ruin

(literally or figuratively):--batter, cast off, corrupt(-er,

thing), destroy(-er, -uction), lose, mar, perish, spill,

spoiler, X utterly, waste(-r).

Translators Brief Hebrew Lexicon

שָׁחַת (sha.chat) — to ruin.

1) to destroy, corrupt, go to ruin, decay

1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted

1b) (Piel)

1b1) to spoil, ruin

1b2) to pervert, corrupt, deal corruptly (morally)

1c) (Hiphil)

1c1) to spoil, ruin, destroy

1c2) to pervert, corrupt (morally)

1c3) destroyer (participle)

1d) (Hophal) spoiled, ruined (participle)

Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)

Morphologythe parsing behind the code
Berean parsing
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singular
HVNp3ms
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
הָאֵז֔וֹרha.'e.Zor the loincloth H232 Particle · noun common masculine singular absolute
14× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A girdle or belt, often used figuratively to represent God's power or faithfulness, such as in the prophet Isaiah's description of God's strength. It can also refer to a physical waistband or sash.
Tyndale gloss
girdle
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵזוֹר (ezowr) refers to a waistcloth or girdle, an article of clothing that is tied around the waist. It can symbolize God's power over kings and faithfulness in a metaphorical sense. The word is derived from a root meaning 'to gird' and covers both literal and figurative uses.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵזוֹר n.m. waistcloth

base

Brown-Driver-Briggs glosses

H232 אֵזוֹר waistcloth

Strong's Hebrew Dictionary

232 'ezowr ay-zore'

from 246; something girt; a belt, also a band:--girdle.

see HEBREW for 0246

Translators Brief Hebrew Lexicon

אֵזוֹר (e.zor) — girdle.

1) waist-cloth, the innermost piece of clothing

1a) of God's power over kings (fig.)

1b) of faithfulness (metaph)

2) waistband

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
לֹ֥אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
יִצְלַ֖חyitz.Lach it was profitable H6743 Verb · Qal · imperfect third person masculine singular
65× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To prosper or succeed, as seen in the story of Joseph in Genesis, who rose to power in Egypt. This Hebrew word means to push forward and make progress. It is used to describe success and prosperity.
Amplified meaning
not profitable, without value
Tyndale gloss
to rush
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צָלַח (tsalach) is a Hebrew verb meaning to rush or advance, with a focus on prospering or succeeding. It can refer to both literal and figurative progress, and can be used transitively or intransitively. The entries highlight its use in various contexts, including causing prosperity. There is an Aramaic equivalent, צְלַח (tse.lach), which also means to prosper.

Brown-Driver-Briggs Hebrew Lexicon (full)

[צָלַח] vb. rush

base

[צָלֵחַ, צָלַח] vb. advance, prosper

Qal prosper

Hiph.

make prosperous, bring to successful issue

shew, experience, prosperity

base

Brown-Driver-Briggs glosses

H6743a צָלַח rush H6743b צָלֵחַ, צָלַח advance, prosper

Strong's Hebrew Dictionary

6743 tsalach tsaw-lakh'

or tsaleach {tsaw-lay'-akh}; a primitive root; to push

forward, in various senses (literal or figurative, transitive

or intransitive):--break out, come (mightily), go over, be

good, be meet, be profitable, (cause to, effect, make to,

send) prosper(-ity, -ous, - ously).

Translators Brief Hebrew Lexicon

צָלַח (tsa.lach) — to rush.

(Qal) to rush

צָלֵחַ (tsa.lech) — to prosper.

1) to advance, prosper, make progress, succeed, be profitable

1a) (Qal) to prosper

1b) (Hiphil)

1b1) to make prosperous, bring to successful issue, cause to prosper

1b2) to show or experience prosperity, prosper

Aramaic equivalent: tse.lach (צְלַח "to prosper" H6744)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singular
HVqi3ms
and I went Perath towards and I dug and I took the object marker the loincloth from the place where I had hidden it there and there! it was ruined the loincloth not it was profitable for anything
לַכֹּֽל׃ פla.Kol for anything H3605 Preposition · noun common masculine singular absolute
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּל once כּוֹל n.m. the whole, all

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

Absolutely:

without the art., all things, all

with the art. הַכֹּל

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

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

base

Brown-Driver-Briggs glosses

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

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

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

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

Strong's Hebrew Dictionary

3605 kol kole

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

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

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

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

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

whoso(-ever).

see HEBREW for 03634

Translators Brief Hebrew Lexicon

כֹּל (kol) — all.

1) all, the whole

1a) all, the whole of

1b) any, each, every, anything

1c) totality, everything

Aramaic equivalent: kol (כֹּל "all" H3606)

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

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