Jeremiah 14:6 — Word Study
WLCוּפְרָאִים֙ עָמְד֣וּ עַל־ שְׁפָיִ֔ם שָׁאֲפ֥וּ ר֖וּחַ כַּתַּנִּ֑ים כָּל֥וּ עֵינֵיהֶ֖ם כִּי־ אֵ֥ין עֵֽשֶׂב׃
BSA◂Wild donkeyspereʼ [strong and fierce animals, onagers] standʻâmad■ onʻal barren heightsshᵉphîy [bare, smooth] they pantshâʼaph■ [snuff, long] for airrûwach like jackalstannîyn [similar to, comparable with, monsters, serpents] their eyesʻayin [sources of sight, spiritual perception] failkâlâh■ [are consumed, come to an end] forkîy lackʼayin of pastureʻeseb [vegetation, grass, herbage]
| Greek | English | Parsing |
|---|---|---|
| וּפְרָאִים֙ | and wild donkeys | Conjunction, noun common masculine plural absolute |
| עָמְד֣וּ | they have stood | Verb, Qal, perfect third person common plural |
| עַל־ | on | Preposition |
| שְׁפָיִ֔ם | [the] bare heights | Noun common, masculine plural absolute |
| שָׁאֲפ֥וּ | they have panted for | Verb, Qal, perfect third person common plural |
| ר֖וּחַ | breath | Noun common, feminine singular absolute |
| כַּתַּנִּ֑ים | like jackals | Preposition, noun common masculine plural absolute |
| כָּל֥וּ | they have failed | Verb, Qal, perfect third person common plural |
| עֵינֵיהֶ֖ם | eyes their | Noun common feminine dual construct, suffix |
| כִּי־ | for | Particle |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| עֵֽשֶׂב׃ | [is] vegetation | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Wild donkeys stand on barren heights; they pant for air like jackals; their eyes fail for lack of pasture.” |
| KJV | And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass. |
| ASV | And the wild asses stand on the bare heights, they pant for air like jackals; their eyes fail, because there is no herbage. |
| YLT | And wild asses have stood on high places, They have swallowed up wind like dragons, Consumed have been their eyes, for there is no herb. |
| WEB | The wild donkeys stand on the bare heights. They pant for air like jackals. Their eyes fail, because there is no vegetation. |
| BBE | And the asses of the field on the open hilltops are opening their mouths wide like jackals to get air; their eyes are hollow because there is no grass. |
Where they part company is שְׁפָיִ֔ם — see How Translations Differ.
One main verb with two participial phrases describing the actions and conditions of the subject.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפֶּרֶא
verbעָמַד
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 14:6
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 Lament of Droughtgenerated
Jeremiah 14:6 describes the plight of wild donkeys standing on barren heights, panting for air like jackals. This verse illustrates the desolation faced by both animals and the land due to a lack of resources, reflecting the broader theme of drought and its impact on creation. The surrounding verses, such as Jeremiah 14:5 and Jeremiah 14:7, further emphasize the consequences of sin and the need for divine intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:24 | a wild donkey at home in the wilderness, sniffing the wind in the heat of her desire. Who can restrain her passion? All who seek her need not weary themselves; in mating season they will find her. |
| 2 | Job 39:5–6 | Who set the wild donkey free? Who released the swift donkey from the harness? |
| 3 | 1 Samuel 14:29 | “My father has brought trouble to the land,” Jonathan replied. “Just look at how my eyes have brightened because I tasted a little of this honey. |
| 4 | Lamentations 4:17 | All the while our eyes were failing as we looked in vain for help. We watched from our towers for a nation that could not save us. |
| 5 | Lamentations 5:17 | Because of this, our hearts are faint; because of these, our eyes grow dim— |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — פֶּרֶא, u.fe.ra.'Imgenerated
The word פֶּרֶא (pere') refers to a wild donkey or onager, a strong and fierce animal. It is derived from a root meaning to run wild, indicating its untamed nature. This term appears in contexts that highlight the wilderness and the animals that inhabit it, symbolizing freedom and the wildness of nature.
In this verse, the wild donkeys represent the struggle for survival in a harsh environment, emphasizing their fierce and untamed character as they stand on barren heights, longing for sustenance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase stand on barren heights, and this is echoed in the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is עָמְד֣וּ, they have stood, which governs the subject וּפְרָאִים֙ and is followed by a series of phrases that describe their actions and conditions. The structure emphasizes the standing of the wild donkeys as a central image of the verse.
The sentence flows from the subject to the action, followed by prepositional and participial phrases that elaborate on their state of being and longing, creating a vivid picture of desperation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew פֶּרֶא is rendered as ἄγριοι, which means 'wild' or 'feral'. This choice emphasizes the untamed nature of the donkeys, aligning with the original Hebrew sense of wildness.
The Greek translation captures the essence of the wild donkeys' struggle, paralleling the imagery of their harsh environment and longing for sustenance.
In plain words — the whole versegenerated
Jeremiah 14:6 describes wild donkeys standing on barren heights, panting for air like jackals. Their eyes fail because there is no pasture. This imagery highlights the desperation of both animals and people during a time of drought.
Frequently Asked Questionsgenerated
This imagery represents the desolation of the land, indicating that even the wild animals are struggling to find sustenance in a dry and barren environment.
The comparison to jackals emphasizes their desperation and the harshness of their situation, as both animals are seeking relief in a time of scarcity.
This phrase suggests that the wild donkeys are suffering from hunger and thirst, as their inability to find food leads to a decline in their vitality.
This verse reflects the broader themes of desolation and the consequences of sin, highlighting the need for divine intervention in times of drought and hardship.
Reflection Questionsgenerated
- What are some ways we can respond to the needs of those suffering in times of drought or scarcity?
- How does the imagery of wild donkeys relate to our understanding of freedom and struggle?
- In what ways can we recognize the signs of spiritual desolation in our own lives?
- How can we seek sustenance and support in times of need, just as the wild donkeys long for pasture?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 14:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the wild asses did stand in the high places,.... To see where any grass was to be had, or where the wind blows more freely and cooly, to draw it in; as follows.
Read John Gill on Jeremiah 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass.
Read Robert Jamieson on Jeremiah 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wild asses, wanting water, got upon high places, where was the freest and coolest air, and sucked in the wind, and this it is said they did like dragons, of whom Aristotle and Pliny report, that by reason of the great heat of their bodies, they ordinarily stand upon high places sucking in the cool air, and they tell us those creatures will live upon it for some time. The prophet describing this great drought, tells us the wild asses did the like. But for want of grass their eyes were either almost sunk in their heads, they being almost starved; or else the phrase signifies the frustration of their expectation, which this phrase also sometimes signifies in Scripture, .
Read Matthew Poole on Jeremiah 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 14:6 And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because [there was] no grass.Ver. 6. And the wild asses.] Secretes alias vagae libidinis in silvis, that usually course up and down the woods, and can bear hunger and thirst a long while together. Snuffed up the wind like dragons.] Quorum est vehementissima spiratio ac sorbitio; who, in defect of water, can continue long by drawing in the air, as Aristotle likewise testifieth of the goats in Cephalonia, that they drink not for various days together, but instead thereof gape and suck in the fresh air. Plin., lib. x. cap. 72. Lib. De mirab auscult.
Read John Trapp on Jeremiah 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The wild asses.—From the field the prophet’s eye turns to the bare hill-tops of the “high places,” and sees a scene of like distress. The “wild asses” seem turned to beasts of prey, and stand gaping for thirst, as the jackals (not “dragons”—comp. Jeremiah 9:11) stand panting for their prey. By some scholars the word is taken as meaning, like a kindred word in Ezekiel 29:3; Ezekiel 32:2, “crocodiles,” with their wide gaping jaws. There was no grass.—The word is not the same as that in Jeremiah 14:5, and implies a larger and ranker herbage than that on which the hind fed.
Read Charles John Ellicott on Jeremiah 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Snuffed up the wind like dragons] תנים tannim here probably means the hippopotamus, who, after feeding under the water, is obliged to come to the surface in order to take in fresh draughts of air; or it may mean the wild asses.
Read AdamClarke on Jeremiah 14 →CambridgeThe Cambridge Bible for Schools and Colleges6. bare heights] See on ch. Jeremiah 3:2. pant for air] oppressed by heat and thirst. jackals] See on Jeremiah 9:11, but mg. (by the change of one Heb. letter) the crocodile (coming out of the water to breathe). their eyes fail] in place of their sharpness of sight. Cp. Job 11:20; Psalms 69:3; Lamentations 4:17, and contrast Jonathan’s case in 1 Samuel 14:27.
Read Cambridge on Jeremiah 14 →Albert Barnes1798–1870Barnes' Notes on the BibleLike dragons - “Like jackals” Jeremiah 9:11. No grass - The keen sight of the wild donkey is well known, but they look around in vain for herb.
Read Albert Barnes on Jeremiah 14 →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
Wild donkeys stand on barren heights; they pant for air like jackals; their eyes fail for lack of pasture.”
The wild donkeys stand on the bare heights. They pant for air like jackals. Their eyes fail, because there is no vegetation.
Wild donkeys stand on barren heights; they pant for air like jackals; their eyes fail for lack of pasture.”
Wild donkeys stand on the hilltops and pant for breath like jackals. Their eyes are strained looking for food, because there is none to be found.”
Tyndale line
And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass.
And the wild asses stand on the bare heights, they pant for air like jackals; their eyes fail, because there is no herbage.
And the wild asses stand on the bare heights, they pant for air like jackals; their eyes fail, because there is no herbage.
And the wild asses stood in the high places, they snuffed up the wind like dragons; their eyes failed, because there was no grass.
And the wilde asses did stande in the hygh places, and drew in their winde like dragons their eyes did faile, because there was no grasse.
Strictly literal
And the wild asses stand on the heights, they snuff up the wind like jackals; their eyes fail, because there is no herbage.
And wild asses have stood on high places, They have swallowed up wind like dragons, Consumed have been their eyes, for there is no herb.
And wild donkeys have stood on high places, || They have swallowed up wind like dragons, || Their eyes have been consumed, for there is no herb.”
And the wild asses stand on the mountain-tops, they snuff up the wind like serpents: their eyes fail, because there are no herbs.
The wild donkeys stand on the bare plains and they pant in the wind like jackals. Their eyes fail to work, for there is no vegetation.”
From the Latin
And the wild asses stood upon the rocks, they snuffed up the wind like dragons, their eyes failed, because there was no grass.
Simplified
Wild donkeys stand on the bare hills, panting like jackals. Their eyesight fails because they have nothing to eat.
And the asses of the field on the open hilltops are opening their mouths wide like jackals to get air; their eyes are hollow because there is no grass.
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 presents the verse as it stands, while the Septuagint matches closely in meaning, though with differences in word order. The Dead Sea Scrolls show some agreement with the Masoretic Text, but three words are supplied by an editor due to damage.
וּפְרָאִים֙ עָמְד֣וּ עַל־ שְׁפָיִ֔ם שָׁאֲפ֥וּ ר֖וּחַ כַּתַּנִּ֑ים כָּל֥וּ עֵינֵיהֶ֖ם כִּי־ אֵ֥ין עֵֽשֶׂב׃
11 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ופראים עמדו על שפאים שפאו רוח כתנים כלו עיני׳הם [כי] [אין] [עשב]
9 words on the leather — 3 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 14:6
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.
פֶּ֫רֶא (pere') refers to a wild ass or wild donkey. It is derived from a root meaning to run wild, indicating its untamed nature. This term appears in the context of the Old Testament, specifically noted in Jeremiah 2:24.
פֶּ֫רֶא n.m. wild ass
base
H6501 פֶּ֫רֶא wild ass
6501 pere' peh'-reh
or pereh (Jeremiah 2:24) {peh'-reh}; from 6500 in the
secondary sense of running wild; the onager:--wild (ass).
see HEBREW for 06500
פֶּ֫רֶא (pe.re) — wild donkey.
wild ass
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
שְׁפִי (shphiy) refers to bareness or a smooth, bare height, such as a treeless hill or plain. The word is derived from a root meaning 'to be bare' and encompasses concepts like barren heights and bare places. It is used to describe geographical features, emphasizing their lack of vegetation.
שְׁפִי n.m. bareness, smooth or bare (treeless) height;—
bareness
bare place, height
base
H8205 שְׁפִי bareness, smooth or bare (treeless) height;— . bareness
. bare place, height
8205 shphiy shef-ee'
from 8192; bareness; concretely, a bare hill or plain:--high
place, stick out.
see HEBREW for 08192
שְׁפִי (she.phi) — bareness.
1) bareness, smooth or bare height, bare place, high places, barren height
1a) bareness
1b) bare place, bare height
N-mp — Noun common · masculine plural absoluteHNcmpa
שָׁאַף (sha'aph) is a Hebrew verb with two primary meanings: to gasp or pant, often in a context of longing or desire, and to crush or trample. The word conveys both a sense of eager inhalation and a physical act of crushing. It appears in various forms, indicating both emotional and physical intensity.
שָׁאַף vb. gasp, pant, pant after, long for
base
[שָׁאַף] vb. crush, trample on
base
H7602a שָׁאַף gasp, pant, pant after, long for H7602b שָׁאַף crush, trample on
7602 sha'aph shaw-af'
a primitive root; to inhale eagerly; figuratively, to cover;
by implication, to be angry; also to hasten:--desire
(earnestly), devour, haste, pant, snuff up, swallow up.
שָׁאַף (sha.aph) — to long for.
1) to gasp, pant, pant after, long for, breathe heavily
1a) (Qal)
1a1) to gasp, pant after, snuff up
1a2) to gasp or pant (with desire), pant after, be eager for
1a3) to thirst for one's blood (from actions of animals) (fig)
שָׁאַף (sha.aph) — to crush.
1) to crush, trample, trample upon
1a) (Qal) to trample upon, crush
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
תַּן (tan) means jackal, while תַּנִּין (tan.nin) refers to a serpent, dragon, or sea monster. The entries suggest that the word can denote both land and marine creatures, including dragons and venomous snakes. Ezekiel 29:3 is specifically mentioned in relation to the term.
[תַּן] n.[m. et] f. jackal
base
תַּנִּין (erron. תַּנִּים) n.m. serpent, dragon, sea-monster
base
H8577a [תַּן] jackal H8577b תַּנִּין (erron. תַּנִּים) serpent, dragon, sea-monster
8577 tanniyn tan-neen'
or tanniym (Ezek. 29:3) {tan-neem'}; intensive from the same
as 8565; a marine or land monster, i.e. sea-serpent or
jackal:--dragon, sea-monster, serpent, whale.
see HEBREW for 08565
תַּן (tan) — jackal.
jackal
Also means: tan.nah (תַּנָּה "dragon" H8568)
תַּנִּין (tan.nin) — Dragon.
This name means dragon, serpent, sea monster
תַּנִּין (tan.nin) — serpent: snake.
1) dragon, serpent, sea monster
1a) dragon or dinosaur
1b) sea or river monster
1c) serpent, venomous snake
Also means: tan.nin (תַּנִּין ": monster" H8577N)
תַּנִּין (tan.nin) — serpent: monster.
1) dragon, serpent, sea monster
1a) dragon or dinosaur
1b) sea or river monster
1c) serpent, venomous snake
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
עֵ֫שֶׂב (‘eseb) refers to herbs, grass, or any tender green plants. The word is derived from a root meaning to glisten or be green. It encompasses vegetation in general, and its Aramaic equivalent is עֲשַׂב (‘asav), which also means grass.
עֵ֫שֶׂב n.m. herb, herbage
base
H6212 עֵ֫שֶׂב herb, herbage
6212 `eseb eh'seb
from an unused root meaning to glisten (or be green); grass
(or any tender shoot):--grass, herb.
עֵ֫שֶׂב (e.sev) — vegetation.
herb, herbage, grass, green plants
Aramaic equivalent: a.sav (עֲשַׂב "grass" H6211B)
N-ms — Noun common · masculine singular absoluteHNcmsa