Jeremiah 13:7 — Word Study
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
| Greek | English | Parsing |
|---|---|---|
| וָאֵלֵ֣ךְ | and I went | Verb, Qal, sequential imperfect first person common singular |
| פְּרָ֔תָה | Perath towards | Noun proper, suffix |
| וָאֶחְפֹּ֗ר | and I dug | Verb, Qal, sequential imperfect first person common singular |
| וָֽאֶקַּח֙ | and I took | Verb, Qal, sequential imperfect first person common singular |
| אֶת־ | the object marker | Particle |
| הָ֣אֵז֔וֹר | the loincloth | Particle, noun common masculine singular absolute |
| מִן־ | from | Preposition |
| הַמָּק֖וֹם | the place | Particle, noun common masculine singular absolute |
| אֲשֶׁר־ | where | Particle |
| טְמַנְתִּ֣יו | I had hidden it | Verb qal perfect first person common singular, suffix |
| שָׁ֑מָּה | there | Adverb, suffix |
| וְהִנֵּה֙ | and there! | Conjunction, particle |
| נִשְׁחַ֣ת | it was ruined | Verb, Niphal, perfect third person masculine singular |
| הָאֵז֔וֹר | the loincloth | Particle, noun common masculine singular absolute |
| לֹ֥א | not | Particle |
| יִצְלַ֖ח | it was profitable | Verb, Qal, imperfect third person masculine singular |
| לַכֹּֽל׃ פ | for anything | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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. |
| KJV | 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. |
| ASV | 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. |
| YLT | 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. |
| WEB | 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. |
| BBE | 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. |
All translations agree on the meaning of נִשְׁחַ֣ת.
The sentence contains a main clause followed by a series of actions taken by Jeremiah, culminating in the revelation of the loincloth's ruined state.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהלך
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 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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 13:10 | These 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. |
| 2 | Jeremiah 24:1–8 | After 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. |
| 3 | Isaiah 64:6 | Each 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. |
| 4 | Ezekiel 15:3–5 | Can wood be taken from it to make something useful? Or can one make from it a peg on which to hang utensils? |
| 5 | Zechariah 3:3–4 | Now 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
The loincloth symbolizes the pride of Judah, which has been ruined due to their disobedience to God.
Jeremiah hid the loincloth as part of a prophetic act commanded by God to illustrate a deeper message about the state of His people.
The ruin of the loincloth signifies the loss of value and usefulness, paralleling the moral decay of Judah.
This verse connects to the surrounding context by demonstrating God's judgment on Judah's pride, as indicated in the subsequent verses.
Reflection Questionsgenerated
- In what ways can I identify areas of pride in my own life that may lead to ruin?
- How can I respond to God's call in my life, similar to Jeremiah's obedience?
- What does it mean for something to be ruined in my spiritual journey?
- 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 BibleThen 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 CommentaryThen 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 BibleWhether 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 TestamentsJeremiah 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 BibleVerse 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 CollegesCh. 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 Bible7. 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
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.
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.
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.
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
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.
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.
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.
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.
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
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.
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.
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.
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.
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
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
I went to Perath and dug up the loincloth, and removed it from where I'd hidden it. Obviously it was ruined—completely useless.
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.
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.
וָאֵלֵ֣ךְ פְּרָ֔תָה וָאֶחְפֹּ֗ר וָֽאֶקַּח֙ אֶת־ הָ֣אֵז֔וֹר מִן־ הַמָּק֖וֹם אֲשֶׁר־ טְמַנְתִּ֣יו שָׁ֑מָּה וְהִנֵּה֙ נִשְׁחַ֣ת הָאֵז֔וֹר לֹ֥א יִצְלַ֖ח לַכֹּֽל׃ פ
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.
[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.
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.
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.
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
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
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
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
Hc/Vqw1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
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.
פְּרָת n.pr.flum. Euphrates
base
H6578 פְּרָת Euphrates
6578 Prath per-awth'
from an unused root meaning to break forth; rushing; Perath
(i.e. Euphrates), a river of the East:--Euphrates.
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
N-proper | Suff — Noun proper · suffixHNpl/Sd
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.
חָפַר vb. dig, search for
base
H2658 חָפַר dig, search for
2658 chaphar khaw-far'
a primitive root; properly, to pry into; by implication, to
delve, to explore:--dig, paw, search out, seek.
חָפַר (cha.phar) — to search.
1) to dig, search for
1a) (Qal)
1a1) to dig
1a2) to search, search out, explore
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
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.
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
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
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.
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
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
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).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
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
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)
HTo — ParticleHTo
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.
אֵזוֹר n.m. waistcloth
base
H232 אֵזוֹר waistcloth
232 'ezowr ay-zore'
from 246; something girt; a belt, also a band:--girdle.
see HEBREW for 0246
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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.
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
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
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
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
Prep — PrepositionHR
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.
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
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
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
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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.).
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.
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
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
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.
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
Rel — ParticleHTr
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.
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
H2934 טָמַן hide, conceal
2934 taman taw-man'
a primitive root; to hide (by covering over):--hide, lay
privily, in secret.
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
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp3ms
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.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
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
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
HD/Sd — Adverb · suffixHD/Sd
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.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
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.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
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).
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)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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.
אֵזוֹר n.m. waistcloth
base
H232 אֵזוֹר waistcloth
232 'ezowr ay-zore'
from 246; something girt; a belt, also a band:--girdle.
see HEBREW for 0246
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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
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.
[צָלַח] vb. rush
base
[צָלֵחַ, צָלַח] vb. advance, prosper
Qal prosper
Hiph.
make prosperous, bring to successful issue
shew, experience, prosperity
base
H6743a צָלַח rush H6743b צָלֵחַ, צָלַח advance, prosper
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).
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)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
