Jeremiah 16:6 — Word Study
WLCוּמֵ֨תוּ גְדֹלִ֧ים וּקְטַנִּ֛ים בָּאָ֥רֶץ הַזֹּ֖את לֹ֣א יִקָּבֵ֑רוּ וְלֹֽא־ יִסְפְּד֣וּ לָהֶ֔ם וְלֹ֣א יִתְגֹּדַ֔ד וְלֹ֥א יִקָּרֵ֖חַ לָהֶֽם׃
BSABoth greatgâdôwl [important and unimportant] and smallqâṭân will diemûwth [perish, meet their end] in thiszôʼth [specific, particular] landʼerets [country, territory] They will notlôʼ be buriedqâbar▸ [laid to rest, interred] [or]lôʼ mournedçâphad▸ [lamented, grieved] norlôʼ will anyone cut himselfgâdad▸ [gash, wound] or shave his headqârach▸ [make bald, strip]
| Greek | English | Parsing |
|---|---|---|
| וּמֵ֨תוּ | and they will die | Verb, Qal, sequential perfect third person common plural |
| גְדֹלִ֧ים | great [people] | Adj |
| וּקְטַנִּ֛ים | and insignificant [people] | Conjunction |
| בָּאָ֥רֶץ | in the land | Preposition, noun common feminine singular absolute |
| הַזֹּ֖את | this | Particle, particle |
| לֹ֣א | not | Particle |
| יִקָּבֵ֑רוּ | they will be buried | Verb, Niphal, imperfect third person masculine plural |
| וְלֹֽא־ | and not | Conjunction, particle |
| יִסְפְּד֣וּ | people will mourn | Verb, Qal, imperfect third person masculine plural |
| לָהֶ֔ם | for them | Preposition, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| יִתְגֹּדַ֔ד | anyone will cut himself | Verb, Hithpael, imperfect third person masculine singular |
| וְלֹ֥א | and not | Conjunction, particle |
| יִקָּרֵ֖חַ | anyone will make himself bald | Verb, Niphal, imperfect third person masculine singular |
| לָהֶֽם׃ | for them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Both great and small will die in this land. They will not be buried or mourned, nor will anyone cut himself or shave his head for them. |
| KJV | Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them: |
| ASV | Both great and small shall die in this land; they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them; |
| YLT | And died have great and small in this land, They are not buried, and none lament for them, Nor doth any cut himself, nor become bald for them. |
| WEB | Both great and small will die in this land. They will not be buried. Men won’t lament for them, cut themselves, or make themselves bald for them. |
| BBE | Death will overtake great as well as small in the land: their bodies will not be put in a resting-place, and no one will be weeping for them or wounding themselves or cutting off their hair for them: |
Translations consistently render the key terms in a similar manner, emphasizing the finality of death and the absence of mourning.
The structure consists of a main clause followed by a series of negations that emphasize the absence of customary mourning practices.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמוּת
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 16:6
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 Judgment on the Peoplegenerated
Jeremiah 16:6 reveals a dire prophecy where both the great and the small will die in the land, highlighting the totality of the judgment. The LORD emphasizes the lack of burial and mourning, indicating a profound societal collapse. This reflects the seriousness of the situation, as seen in the surrounding verses where God instructs the people not to participate in mourning rituals, indicating His removal of peace and compassion from them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 13:13 | then you are to tell them that this is what the LORD says: ‘I am going to fill with drunkenness all who live in this land—the kings who sit on David’s throne, the priests, the prophets, and all the people of Jerusalem. |
| 2 | Isaiah 9:14–17 | So the LORD will cut off Israel’s head and tail, both palm branch and reed in a single day. |
| 3 | Isaiah 24:2 | people and priest alike, servant and master, maid and mistress, buyer and seller, lender and borrower, creditor and debtor. |
| 4 | Ezekiel 9:5–6 | And as I listened, He said to the others, “Follow him through the city and start killing; do not show pity or spare anyone! |
| 5 | Amos 6:11 | For the LORD gives a command: “The great house will be smashed to pieces, and the small house to rubble.” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מוּת, u.Me.tugenerated
The verb מוּת (mūth) means 'to die' and encompasses a range of meanings from natural death to execution. In this context, it indicates a definitive end for both significant and insignificant individuals, underscoring the comprehensive nature of the judgment.
This verb is in the sequential perfect tense, which in Hebrew indicates completed action. Here, it conveys that death is imminent and unavoidable for those in the land.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of מוּת as 'die', emphasizing the finality of death without burial or mourning.
Sentence Structuregenerated
The main verb מֵ֨תוּ governs the sentence, indicating the action of dying. The structure is straightforward, with a series of clauses that follow to describe the lack of burial and mourning.
The order of the phrases emphasizes the totality of the judgment: first, the act of dying, followed by the consequences of that death, which include the absence of burial and mourning practices.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, but the Hebrew words correspond closely with the Greek terms used in other contexts. This indicates a similar understanding of the gravity of death and mourning.
The lack of specific Greek words in the Septuagint suggests a focus on the thematic elements of judgment and societal collapse rather than a direct word-for-word translation.
In plain words — the whole versegenerated
Jeremiah 16:6 states that both great and small people will die in the land, and they will not receive proper burials or mourning. This reflects a severe judgment from God, indicating that the usual practices of grief and respect will be absent.
Frequently Asked Questionsgenerated
This signifies a complete lack of honor and respect for the dead, reflecting the severity of God's judgment on the people.
The absence of mourning indicates that the people are under divine judgment, and their deaths are seen as a consequence of their actions.
This emphasizes that no one is exempt from God's judgment, regardless of their status or importance in society.
The surrounding verses reinforce the message of judgment and the removal of God's peace from the people, highlighting the seriousness of their situation.
Reflection Questionsgenerated
- What does this passage teach about the consequences of disobedience to God?
- How can we understand the significance of mourning in our own lives?
- In what ways might we see similar judgments in our society today?
- How can this verse encourage us to reflect on our own actions and their consequences?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 16:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBoth the great and the small shall die in this land,.... The nobles as well as the common people, high and low, rich and poor; none shall be exempted from the grievous deaths by the sword, famine, and pestilence.
Read John Gill on Jeremiah 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBoth the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them: Nor cut themselves -
Read Robert Jamieson on Jeremiah 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere shall so many of all ranks and sizes die in this land, that men shall have no time to bury them, or there shall not be enough left living to bury the dead; nor shall men, for their own miseries, have leisure to lament for the miseries of other men. Cutting themselves in their flesh, and cutting off their hair, were pagan customs, which God forbade his own people; but yet it should seem they practised these barbarous customs; but saith God, I will put an end to that practice, men shall die so fast and in such multitudes, as they shall have no leisure to cut themselves for such as are dead, they shall not have such solemn mournings as they have had.
Read Matthew Poole on Jeremiah 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 16:6 Both the great and the small shall die in this land: they shall not be buried, neither shall [men] lament for them, nor cut themselves, nor make themselves bald for them:Ver. 6. Both the great and the small shall die.] Princes and peasants, lords and lowlies together. Nor cut themselves, nor make themselves bald.] Neque caedetur neque calvabitur. This they had learned of the heathen, and would needs use it, though flatly forbidden them. Now they were told that they should have little either lust or leisure to do any such matter.
Read John Trapp on Jeremiah 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Nor cut themselves, nor make themselves bald.—Both practices were forbidden by the Law (Leviticus 19:28; Leviticus 21:5; Deuteronomy 14:1), probably in order to draw a line of demarcation between Israel and the nations round, among whom such practices prevailed (1 Kings 18:28). Both, however, seem to have been common, and probably had gained in frequency under Ahaz and Manasseh (Jeremiah 7:29; Jeremiah 41:5; Ezekiel 7:18; Amos 8:10; Micah 1:16). The “baldness” (i.e., shaving the crown of the head) seems to have been the more common of the two.
Read Charles John Ellicott on Jeremiah 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Nor cut themselves] A custom of the heathen forbidden to the Jews, Leviticus 19:28; Deuteronomy 14:1, and which appears now to have prevailed among them; because, having become idolaters, they conformed to all the customs of the heathen. They tore their hair, rent their garments, cut their hands, arms, and faces. These were not only signs of sorrow, but were even supposed to give ease to the dead, and appease the angry deities. The Hindoos, on the death of a relation, express their grief by loud lamentations, and not unfrequently bruise themselves in an agony of grief with whatever they can lay hold on.
Read AdamClarke on Jeremiah 16 →CambridgeThe Cambridge Bible for Schools and Colleges6. nor cut themselves, nor make themselves bald] practices common among semi-civilized races. For both together, as here, cp. Jeremiah 47:5; for the former, Jeremiah 41:5, and perhaps (see C.B.) Hosea 7:14; for the latter, Isaiah 3:24; Isaiah 15:2; Isaiah 22:12; Ezekiel 7:18; Amos 8:10; Micah 1:16. They are forbidden Leviticus 19:28; Leviticus 21:5; Deuteronomy 14:1. The former of these practices represented the custom of human sacrifices as a propitiation to the spirit of the departed. Herodotus (IV. 71) describes the funeral rites of a Scythian king as requiring no less than six human victims.
Read Cambridge on Jeremiah 16 →Albert Barnes1798–1870Barnes' Notes on the BibleCut themselves ... make themselves bald - Both these practices were strictly forbidden in the Law (marginal references) probably as being pagan customs, but they seem to have remained in common use.
Read Albert Barnes on Jeremiah 16 →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
“Both great and small will die in this land. They will not be buried or mourned, nor will anyone cut himself or shave his head for them.
Both great and small will die in this land. They will not be buried. Men won’t lament for them, cut themselves, or make themselves bald for them.
“Both great and small will die in this land. They will not be buried or mourned, nor will anyone cut himself or shave his head for them.
Rich and poor alike will die in this land. They will not be buried or mourned. People will not cut their bodies or shave off their hair to show their grief for them.
Tyndale line
Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them:
Both great and small shall die in this land; they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them;
Both great and small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them:
Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them:
Both the great, and the small shall die in this land: they shall not be buried, neither shall men lament for them nor cut themselues, nor make themselues balde for them.
Strictly literal
Both great and small shall die in this land: they shall not be buried; and none shall lament for them, or cut themselves, nor make themselves bald for them.
And died have great and small in this land, They are not buried, and none lament for them, Nor doth any cut himself, nor become bald for them.
And great and small have died in this land, || They are not buried, and none lament for them, || Nor does any cut himself, nor become bald for them.
And both the great and the small shall die in this land,— they shall not be buried, and men shall not lament for them, nor cut themselves, nor make themselves bald for them;
Both the great and the small will die in this land. They will not be buried, and no one will mourn for them or cut themselves or shave their heads for them.
From the Latin
Both the great and the little shall die in the land: they shall not be buried nor lamented, and men shall not cut themselves, nor make themselves bald for them.
Simplified
Everyone, from the most important to the least, will die in this country. They will not be buried or mourned; there will be no rites for the dead such as cutting oneself or shaving of heads.
Death will overtake great as well as small in the land: their bodies will not be put in a resting-place, and no one will be weeping for them or wounding themselves or cutting off their hair for them:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in the content of this verse, with a close correspondence in wording. However, the Septuagint's lack of a direct translation indicates a different interpretive approach.
וּמֵ֨תוּ גְדֹלִ֧ים וּקְטַנִּ֛ים בָּאָ֥רֶץ הַזֹּ֖את לֹ֣א יִקָּבֵ֑רוּ וְלֹֽא־ יִסְפְּד֣וּ לָהֶ֔ם וְלֹ֣א יִתְגֹּדַ֔ד וְלֹ֥א יִקָּרֵ֖חַ לָהֶֽם׃
12 of the 15 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.
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 16:6
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.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
קָטָן (qatan) means small, young, or unimportant. It can refer to size, quantity, or age, and is often used to describe something insignificant. The entries indicate that it is a diminutive form, with variations in spelling. The lexicons highlight its meanings consistently, without significant disagreement.
קָטָן adj. small, young, unimportant
base
קָטֹן 64 adj. small, insignificant
base
H6996a קָטָן small, young, unimportant H6996b קָטֹן small, insignificant
6996 qatan kaw-tawn'
or qaton {kaw-tone'}; from 6962; abbreviated, i.e.
diminutive, literally (in quantity, size or number) or
figuratively (in age or importance):--least, less(-er),
little (one), small(-est, one, quantity, thing),
young(-er, -est).
see HEBREW for 06962
קָטָן (qa.tan) — small.
young, small, unimportant
Another spelling of qa.ton (קָטֹן ": small" H6996B)
קָטֹן (qa.ton) — small.
: small
small, insignificant
קָטֹן (qa.ton) — small: young.
: young
small, insignificant
A sub-meaning of qa.ton (קָטֹן ": small" H6996B)
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
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
קָבַר (qabar) is a Hebrew verb meaning 'to bury.' It has several forms, including Qal (to bury), Niphal (to be buried), Piel (to bury in masses), and Pual (to be buried). The entries indicate its use in various contexts, including a reference to Genesis 25:10.
קָבַר 132 vb. bury
Qal 86 bury
Niph. 39 be buried
Pi. bury (in masses)
Pu. Gn 25:10.
base
H6912 קָבַר bury
6912 qabar kaw-bar'
a primitive root; to inter:--X in any wise, bury(-ier).
קָבַר (qa.var) — to bury.
1) to bury
1a) (Qal) to bury
1b) (Niphal) to be buried
1c) (Piel) to bury, bury (in masses)
1d) (Pual) to be buried
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
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)
Conj | Part — Conjunction · particleHC/Tn
סָפַד (sāphad) is a Hebrew verb meaning to wail or lament. It describes actions of grief, such as tearing hair and beating the breast, common in mourning practices. The word appears in various forms, including Qal (to wail) and Niphal (to be lamented). The entries consistently emphasize its connection to expressions of sorrow.
[סָפַד] vb. wail, lament
Qal wail, lament
Niph. they shall not be bewailed
base
H5594 סָפַד wail, lament
5594 caphad saw-fad'
a primitive root; properly, to tear the hair and beat the
breasts (as Orientals do in grief); generally to lament; by
implication, to wail:--lament, mourn(-er), wail.
סָפַד (sa.phad) — to mourn.
1) to wail, lament, mourn
1a) (Qal)
1a1) to wail, lament
1a2) wailers (participle)
1b) (Niphal) to be lamented, be bewailed
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
Mourn
Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Gen. 23:2); Jacob for Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel for Aaron (Num. 20:29), for Moses (Deut. 34:8), and for Samuel (1 Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2), etc.
(2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex. 33:4); the Ninevites (Jonah…
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
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)
Conj | Part — Conjunction · particleHC/Tn
גָּדַד (gadad) is a Hebrew verb meaning to penetrate or cut. It encompasses actions like attacking or invading, as well as gathering in troops. The Hithpoel form indicates cutting oneself, often in a religious context. The entries suggest a range of meanings from physical actions to social gatherings.
[גָּדַד] vb. penetrate, cut
Qal they attack (penetrate, make inroads upon) the life of a righteous man
Hithpo.
cut oneself, as religious (heathen) practice
gather troops, or bands; go in troops or throngs, throng
base
H1413 [גָּדַד] penetrate, cut .they attack (penetrate, make inroads upon) the life of a righteous man
. . cut oneself, as religious (heathen) practice
. gather troops, or bands; go in troops or throngs, throng
1413 gadad gaw-dad'
a primitive root (compare 1464); to crowd; also to gash (as
if by pressing into):--assemble (selves by troops), gather
(selves together, self in troops), cut selves.
see HEBREW for 01464
גָּדַד (ga.dad) — to cut.
1) to penetrate, cut, attack, invade
1a) (Qal) to penetrate, cut into
1b)(Hithpoel)
1b1) to cut oneself
1b2) to gather in troops or crowds
Aramaic equivalent: ge.dad (גְּדַד "to chop" H1414)
V-r-Imperf-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms
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)
HC/Tn — Conjunction · particleHC/Tn
קָרַח (qarach) is a primitive root meaning to make bald. It covers various forms of the verb, including making oneself bald and the act of baldness, often associated with mourning practices. The entries indicate that this action was typically performed by mourners, as noted in the Brown-Driver-Briggs lexicon.
קָרַח vb. make bald, or a baldness, usu. (by mourners) for the dead Qal make a baldness … for.
Niph. men shall not make themselves bald for them.
Hiph. and they shall make a baldness for thee.
Hoph. every head made bald (by carrying load).
base
H7139 קָרַח
7139 qarach kaw-rakh'
a primitive root; to depilate:--make (self) bald.
קָרַח (qa.rach) — to make bald.
1) to be bald, make bald
1a) (Qal) to make bald, make a baldness
1b) (Niphal) to make oneself bald
1c) (Hiphil) to make oneself bald
1d)(Hophal) to make bald
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp