Jeremiah 2:21 — Word Study
WLCוְאָֽנֹכִי֙ נְטַעְתִּ֣יךְ שֹׂרֵ֔ק כֻּלֹּ֖ה זֶ֣רַע אֱמֶ֑ת וְאֵיךְ֙ נֶהְפַּ֣כְתְּ לִ֔י סוּרֵ֖י הַגֶּ֥פֶן נָכְרִיָּֽה׃
BSA◂Iʼânôkîy [the Lord] had planted younâṭaʻ■ like a choicekôl [noble, select] vinesôrêq from the very bestʼemeth [right, true] seedzeraʻ [offspring, descendants] Howʼêyk [in what way, where] could you turn yourselfhâphak■ into a rottençûwr [degenerate, useless] wildnokrîy [foreign, strange] vinegephen [plant, branches]
| Greek | English | Parsing |
|---|---|---|
| וְאָֽנֹכִי֙ | and I | Conjunction, pronoun |
| נְטַעְתִּ֣יךְ | I had planted you | Verb qal perfect first person common singular, suffix |
| שֹׂרֵ֔ק | a choice vine | Noun common, masculine singular construct |
| כֻּלֹּ֖ה | all of it | Noun common masculine singular construct, suffix |
| זֶ֣רַע | [was] seed of | Noun common, masculine singular construct |
| אֱמֶ֑ת | reliability | Noun common, feminine singular absolute |
| וְאֵיךְ֙ | and how? | Conjunction, particle |
| נֶהְפַּ֣כְתְּ | have you changed yourself | Verb, Niphal, perfect second person feminine singular |
| לִ֔י | to me | Preposition, suffix |
| סוּרֵ֖י | [the] degenerate [ones] of | Adj |
| הַגֶּ֥פֶן | the vine | Particle, noun common both singular absolute |
| נָכְרִיָּֽה׃ | alien | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I had planted you like a choice vine from the very best seed. How could you turn yourself before Me into a rotten, wild vine? |
| KJV | Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? |
| ASV | Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate branches of a foreign vine unto me? |
| YLT | And I planted thee a choice vine, wholly a true seed, And how hast thou been turned to Me, To the degenerate shoots of a strange vine? |
| WEB | Yet I had planted you a noble vine, a pure and faithful seed. How then have you turned into the degenerate branches of a foreign vine to me? |
| BBE | But when you were planted by me, you were a noble vine, in every way a true seed: how then have you been changed into the branching plant of a strange vine? |
Where they part company is נָכְרִיָּֽה — see How Translations Differ.
The sentence is structured around a main clause with a subsequent prepositional phrase and an interrogative clause, highlighting the contrast between God's intention and Israel's failure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbהָפַךְ
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 2:21
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 — God's Complaint Against Israelgenerated
Jeremiah 2:21 reflects God's sorrow over Israel's disobedience. He had lovingly planted them as a choice vine, representing His care and intention for their flourishing. However, they have turned away and become corrupt, illustrating the tragic shift from potential to decay. This theme resonates throughout the book of Jeremiah, where God repeatedly calls His people to repentance and faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 15:17 | You will bring them in and plant them on the mountain of Your inheritance— the place, O LORD, You have prepared for Your dwelling, the sanctuary, O Lord, Your hands have established. |
| 2 | Psalm 44:2 | With Your hand You drove out the nations and planted our fathers there; You crushed the peoples and cast them out. |
| 3 | Psalm 80:8 | You uprooted a vine from Egypt; You drove out the nations and transplanted it. |
| 4 | Isaiah 5:1–2 | I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill. |
| 5 | Isaiah 60:21 | Then all your people will be righteous; they will possess the land forever; they are the branch of My planting, the work of My hands, so that I may be glorified. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — נְטַעְתִּ֣יךְ, ne.ta'.Tikhgenerated
The verb נָטַע (*nata`*) is a perfect form indicating a completed action — 'I had planted you.' It emphasizes God's initiative in establishing Israel as a choice vine, a symbol of His blessing and favor.
The use of the second person singular suffix indicates a direct relationship between God and Israel, highlighting the personal nature of this planting. This word conveys not just the act of planting but also the nurturing intent behind it, as God desires His people to thrive.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses planted, which is consistent with the KJV and ASV, both of which emphasize God's active role in establishing Israel.
Where the translations differ is in the rendering of נָכְרִיָּֽה. The KJV and others use strange, while the ASV and WEB opt for foreign, reflecting different nuances of the Hebrew term.
Sentence Structuregenerated
The verse consists of two main clauses centered around the finite verb נְטַעְתִּ֣יךְ, I had planted you. The first clause describes the action of planting, while the second clause questions the transformation of the vine.
The structure emphasizes the contrast between God's intention for Israel and their resultant state, with the interrogative אֵיךְ introducing a rhetorical question that highlights the absurdity of their change.
Septuagint Backgroundgenerated
The Septuagint translates נְטַעְתִּ֣יךְ as ἐφύτευσά σε, meaning 'I planted you,' which maintains the original sense of God's nurturing action.
For נָכְרִיָּֽה, the LXX uses ἀλλότριος, which conveys a sense of foreignness, aligning with the idea of Israel becoming estranged from their identity and purpose.
In plain words — the whole versegenerated
Jeremiah 2:21 expresses God's sorrow that He had planted Israel as a choice vine, but they have turned into a wild, degenerate vine. This reflects the relationship between God and His people, emphasizing the tragedy of their disobedience.
Frequently Asked Questionsgenerated
It signifies God's special care, intention, and purpose for Israel to thrive and bear good fruit as His chosen people.
Israel turned away from God, engaging in idolatry and disobedience, which led to their moral and spiritual decay.
A wild vine represents something uncontrolled and unproductive, contrasting sharply with the intended nobility and fruitfulness of the choice vine.
It illustrates God's deep disappointment and sorrow over Israel's failure to live up to their calling and potential as His chosen people.
Reflection Questionsgenerated
- In what ways can I reflect on my own life to see if I have strayed from God's intentions for me?
- How can I cultivate a deeper relationship with God to avoid becoming like the degenerate vine?
- What steps can I take to ensure I am bearing good fruit in my life?
- How does understanding God's care for His people shape my view of my own identity as part of His creation?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's intentions and the moral state of His people, illustrating the theological implications of Israel's unfaithfulness.
God did not make “death, and he does not delight in the destruction of living things; for he created all things that they might exist, and the creatures of the world are wholesome, and there is no destructive poison in them,Early Church Fathers on Jeremiah 2 →
Let us attempt to discuss also a third exposition at the moral level. If there is anyone who, while evils are increasing and vices are overflowing,Early Church Fathers on Jeremiah 2 →
Thus does Paul also boast that the observance of the law and the whole glory of the Jewish system was to him like garbage, so that he might be found in Christ, having not his own justification that was of the law,Early Church Fathers on Jeremiah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 2:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYet I had planted thee a noble vine, wholly a right seed,.... It is usual to compare the people of the Jews to a vineyard, and to vines; and their settlement in the land of Canaan to the planting of
Read John Gill on Jeremiah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? Planted thee. The same image as Deuteronomy 32:32. Contrast Isaiah 5:1, etc., Psalms 80:8-9.
Read Robert Jamieson on Jeremiah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA noble vine; a usual metaphor for the church, ,9, &c. See Poole "". The Hebrew is Sorek, and may refer to the place or to the plant. With reference to the place, it may be taken either for a proper name, as Carmel for any fruitful place; so here noting either the place whence, viz. a vine of the same kind with those that come from Sorek; possibly that country where Samson saw Delilah, : or, the place where planted, viz. in a fruitful land, . See Poole "". If it be referred to the plant, then it points at the excellency of its kind; and this the next clause seems to favour: and thus it notes both God’ s care; he had as great a care of it as of the choicest plant; see on ,3; and also his…
Read Matthew Poole on Jeremiah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 2:21 Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? Ver 21. Yet I had planted thee a noble vine.] Heb., A sorek, or with slips of sorek. See Isaiah 5:3, a parallel text; Exodus 15:17 Psalms 44:3; Psalms 80:9. Wholly a right seed.] That should have yielded a right crop, but it proveth otherwise. Nec votis respondet avari agricolae. How then art thou turned into the degenerate plant?] How is it that slips of sorek prove slips of Sodom? See on Isaiah 5:4; Isaiah 5:7.
Read John Trapp on Jeremiah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) A noble vine.—Literally, a Sorek vine. Elsewhere rendered choice or choicest (Genesis 49:11; Isaiah 5:2). The word “Sorek” points primarily to the dark purple of the grape, and then to the valley of Sorek, between Ascalon and Gaza (Judges 16:4). Wholly a right seed.—Literally, a seed of truth, parallel with the “good seed” in the Parable of the Tares. Here, however, as in Isaiah 5:1-7, which Jeremiah seems to have in his mind, stress is laid not on the mingling of the evil with the good, but on the degeneration which had changed the character of that which God had planted. Art thou turned . . .?—Better, hast thou changed thyself . . .? Plant.—Better, branches.
Read Charles John Ellicott on Jeremiah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. I had planted thee a noble vine] I gave thee the fullest instruction, the purest ordinances, the highest privileges; and reason would that I should expect thee to live suitably to such advantages; but instead of this thou art become degenerate; the tree is deteriorated, and the fruit is bad. Instead of being true worshippers, and of a holy life and conversation, ye are become idolaters of the most corrupt and profligate kind. See Isaiah 5:1, &c., where the same image is used.
Read AdamClarke on Jeremiah 2 →CambridgeThe Cambridge Bible for Schools and Colleges21. The fault did not lie in Jehovah’s planting, but in Israel’s perversity. Hosea 10:1 has the same illustration. Jeremiah has probably a reminiscence also of Isa 5:1 ff., where, however, Israel is not as here the vine, but the vineyard in which it is planted. a noble vine] a Sorek vine, the word Sorek probably referring to the colour of the fruit, a vine bearing dark-purple grapes. It is the “choice vine” of Genesis 49:11. how then art thou turned] That which had been sown, in other words the people, when first chosen to be God’s, was uncorrupt. How is it then, He asks, that such “right seed” can have produced such degenerate shoots? degenerate plant] The Hebrew is harsh, and suggested…
Read Cambridge on Jeremiah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleA noble vine - Properly, a Sorek vine (see Isaiah 5:2), which produced a red wine Proverbs 23:31, and had a lasting reputation Genesis 49:11. A right seed - literally, “a seed of truth,” i.
Read Albert Barnes on Jeremiah 2 →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
I had planted you like a choice vine from the very best seed. How could you turn yourself before Me into a rotten, wild vine?
Yet I had planted you a noble vine, a pure and faithful seed. How then have you turned into the degenerate branches of a foreign vine to me?
I had planted you like a choice vine from the very best seed. How could you turn yourself before Me into a rotten, wild vine?
I planted you in the land like a special vine of the very best stock. Why in the world have you turned into something like a wild vine that produces rotten, foul-smelling grapes?
Tyndale line
Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?
Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate branches of a foreign vine unto me?
Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?
Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine to me?
Yet I had planted thee, a noble vine, whose plants were all natural: howe then art thou turned vnto me into the plants of a strange vine?
Strictly literal
And I, — I had planted thee a noble vine, wholly a right seed; how then art thou turned into the degenerate shoots of a strange vine unto me?
And I planted thee a choice vine, wholly a true seed, And how hast thou been turned to Me, To the degenerate shoots of a strange vine?
And I planted you [as] a choice vine, wholly of true seed, || And how have you been turned || Into the degenerate shoots of a strange vine to Me?
Yet I had planted thee as a branch of a noble vine, wholly of the proper seed; but how art thou changed unto me into a degenerate plant of an ignoble vine?
I planted you as a choice vine, completely from pure seed. How then have you have changed yourself into a corrupt, worthless vine?
From the Latin
Yet I planted thee a chosen vineyard, all true seed: how then art thou turned unto me into that which is good for nothing, O strange vineyard?
Simplified
I was the one who planted you like the finest vine, grown from the very best seed. How could you degenerate into a useless wild vine?
But when you were planted by me, you were a noble vine, in every way a true seed: how then have you been changed into the branching plant of a strange vine?
Word by word, the decisions they made
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 show agreement in the overall message, although the Septuagint's word order and specific terms may differ. Both texts reflect God's lament over Israel's transformation from a choice vine to a degenerate one.
וְאָֽנֹכִי֙ נְטַעְתִּ֣יךְ שֹׂרֵ֔ק כֻּלֹּ֖ה זֶ֣רַע אֱמֶ֑ת וְאֵיךְ֙ נֶהְפַּ֣כְתְּ לִ֔י סוּרֵ֖י הַגֶּ֥פֶן נָכְרִיָּֽה׃
9 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.
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 2:21
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.
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Conj | Pron — Conjunction · pronounHC/Pp1bs
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp2fs
שֹׂרֵק (soreq) refers to a choice species of vine, specifically one that yields high-quality grapes. The feminine form, שֹׂרֵקָה (soreqah), also denotes a vine. The term is associated with the concept of nobility in wine production, as indicated in Genesis 49:11.
done
H8321a שֹׂרֵק choice species of vine H8321b שֹׂרֵקָה prob. Wady Ṣurâr, on N. side of which is ruin Sûrîk
8321 soreq so-rake'
or sowreq {so-rake'}; and (feminine) soreqah {so- ray-kaw'};
from 8319 in the sense of redness (compare 8320); a vine stock
(properly, one yielding purple grapes, the richest
variety):--choice(-st, noble) wine. Compare 8291.
see HEBREW for 08319
see HEBREW for 08320
see HEBREW for 08291
שֹׂרֵק (so.req) — vine.
choice species of vine, choice grapes
Also means: so.re.qah (שֹׂרֵקָה "vine" H8321B)
שֹׂרֵקָה (so.re.qah) — vine.
choice vine
Another spelling of so.req (שֹׂרֵק "vine" H8321A)
N-ms — Noun common · masculine singular constructHNcmsc
vin:
1. Hebrew Words:
(1) gephen, usually the cultivated grape vine. In Nu 6:4; Jud 13:14 we have gephen ha-yayin, literally, "vine of wine," translated "grape vine" (Numbers) and "vine," margin "grape vine" (Jgs); 2Ki 4:39, gephen sadheh English Versions of the Bible "wild vine"; De 32:32, gephen cedhom, "vine of Sodom."
Vine
One of the most important products of Palestine. The first mention of it is in the history of Noah (Gen. 9:20). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that “they bare it between two upon a staff” (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14), Heshbon, Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon (
the well-known valuable plant (vitis vinifera) very frequently referred to in the Old and New Testaments, and cultivated from the earliest times. The first mention of this plant occurs in (Genesis 9:20,21) That it was abundantly cultivated in Egypt is evident from the frequent representations on the monuments, as well as from the scriptural allusions. (Genesis 40:9-11; Psalms 78:47) The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced, which were sometimes carried on a staff between two men, as in the case of the spies, (Numbers 13:23) and as has been done in some instances in modern times. Special…
Of this valuable and familiar plant there are several varieties, the natural products of warm climates, where also it has been cultivated from the earliest times. Hence the early and frequent mention of its products in Scripture, Ge 9:20 14:18 19:22 Job 1:18. The grape-vine grew plentifully in Palestine, De 8:8, and was particularly excellent in some of the districts. The Scriptures celebrate the vines of Sibmah and Eshcol; and profane authors mention the excellent wines of Gaza, Sarepta, Lebanon, Sharon, Ascalon, and Tyre. See SOREK.
The grapes of Egypt, Ge 40:11, being small, we may easily conceive of the surprise which was occasioned to the Israelites by witnessing the…
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱמֶת (emeth) encompasses concepts of firmness, faithfulness, and truth. It signifies reliability and stability, often in the context of ethical or religious knowledge. The word can also function as an adverb meaning 'in truth' or 'truly.' There is a consistent emphasis on its meanings related to certainty and trustworthiness across the entries.
אֱמֶת n.f. firmness, faithfulness
reliability, sureness
stability, continuance
faithfulness, reliableness
truth
adv. in truth, truly
base
H571 אֱמֶת firmness, faithfulness . reliability, sureness
. stability, continuance
. faithfulness, reliableness
. truth
. adv. in truth, truly
571 'emeth eh'-meth
contracted from 539; stability; (figuratively) certainty,
truth, trustworthiness:--assured(-ly), establishment,
faithful, right, sure, true (-ly, -th), verity.
see HEBREW for 0539
אֱמֶת (e.met) — truth: faithful.
: faithful
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: true.
: true
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: certain.
: certain/fixed
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
N-fs — Noun common · feminine singular absoluteHNcfsa
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Conj | Part — Conjunction · particleHC/Ti
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
V-Niphal-Perf-2fs — Verb · Niphal · perfect second person feminine singularHVNp2fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
סוּר (sur) primarily means to turn aside or depart from a course. It can refer to both living and lifeless things, indicating removal or deterioration. The word is linked to the concept of degeneration, as noted in the entries, which highlight its usage in various forms, including Qal and Hiphil.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5494 סוּר, שׂוּר
5494 cuwr soor
probably passive participle of 5493; turned off, i.e.
deteriorated:--degenerate.
see HEBREW for 05493
סוּר (sur) — degenerate.
degenerate
Adj — AdjHAampc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
גֶּ֫פֶן (gephen) means 'vine' and is derived from a root suggesting bending, reflecting the twining nature of vines. It encompasses literal uses, such as the grapevine, as well as metaphorical applications related to prosperity and even the fading of stars at divine judgment.
גֶּ֫פֶן n.f. vine
base
H1612 גֶּ֫פֶן vine
1612 gephen gheh'-fen
from an unused root meaning to bend; a vine (as twining),
especially the grape:--vine, tree.
גֶּ֫פֶן (ge.phen) — vine.
1) vine, vine tree
1a) of Israel (fig.)
1b) of stars fading at Jehovah's judgment (metaph.)
1c) of prosperity
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
vin:
1. Hebrew Words:
(1) gephen, usually the cultivated grape vine. In Nu 6:4; Jud 13:14 we have gephen ha-yayin, literally, "vine of wine," translated "grape vine" (Numbers) and "vine," margin "grape vine" (Jgs); 2Ki 4:39, gephen sadheh English Versions of the Bible "wild vine"; De 32:32, gephen cedhom, "vine of Sodom."
Vine
One of the most important products of Palestine. The first mention of it is in the history of Noah (Gen. 9:20). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that “they bare it between two upon a staff” (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14), Heshbon, Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon (
the well-known valuable plant (vitis vinifera) very frequently referred to in the Old and New Testaments, and cultivated from the earliest times. The first mention of this plant occurs in (Genesis 9:20,21) That it was abundantly cultivated in Egypt is evident from the frequent representations on the monuments, as well as from the scriptural allusions. (Genesis 40:9-11; Psalms 78:47) The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced, which were sometimes carried on a staff between two men, as in the case of the spies, (Numbers 13:23) and as has been done in some instances in modern times. Special…
Of this valuable and familiar plant there are several varieties, the natural products of warm climates, where also it has been cultivated from the earliest times. Hence the early and frequent mention of its products in Scripture, Ge 9:20 14:18 19:22 Job 1:18. The grape-vine grew plentifully in Palestine, De 8:8, and was particularly excellent in some of the districts. The Scriptures celebrate the vines of Sibmah and Eshcol; and profane authors mention the excellent wines of Gaza, Sarepta, Lebanon, Sharon, Ascalon, and Tyre. See SOREK.
The grapes of Egypt, Ge 40:11, being small, we may easily conceive of the surprise which was occasioned to the Israelites by witnessing the…
נָכְרִי (nokriy) means foreign or alien, covering a range of meanings from a foreign person to something unfamiliar or strange. It can also refer specifically to a foreign woman or harlot. The word is built from a root that suggests strangeness in various contexts.
נָכְרִי adj. foreign, alien
base
H5237 נָכְרִי foreign, alien
5237 nokriy nok-ree'
from 5235 (second form); strange, in a variety of degrees and
applications (foreign, non-relative, adulterous, different,
wonderful):--alien, foreigner, outlandish, strange(-r,
woman).
see HEBREW for 05235
נׇכְרִי (nokh.ri) — foreign.
1) foreign, alien
1a) foreign
1b) foreigner (subst)
1c) foreign woman, harlot
1d) unknown, unfamiliar (fig.)
Adj — AdjHAafsa
al'-yen: Found in the King James Version for ger, (Ex 18:3) = "guest," hence: "foreigner," "sojourner" the Revised Version (British and American); also for nekhar (Isa 61:5) = "foreign," "a foreigner" the Revised Version (British and American) (concrete), "heathendom" (abstract), "alien," "strange" (-er), and for nokhri (De 14:21 the Revised Version (British and American) "foreigner"; compare Job 19:15; Ps 69:8; La 5:2)--"strange," in a variety of degrees and meanings: "foreign," "non-relative," "adulterous," "different," "wonderful," "alien," "outlandish," "strange."…
Alien
A foreigner, or person born in another country, and therefore not entitled to the rights and privileges of the country where he resides. Among the Hebrews there were two classes of aliens.
(1.) Those who were strangers generally, and who owned no landed property.
(2.) Strangers dwelling in another country without being naturalized (Lev. 22:10; Ps. 39:12).
Both of these classes were to enjoy, under certain conditions, the same rights as other citizens (Lev. 19:33, 34; Deut. 10:19). They might be naturalized and permitted to enter into the congregation of the Lord by submitting to circumcision and abandoning idolatry (