Jeremiah 5:10 — Word Study
WLCעֲל֤וּ בְשָׁרוֹתֶ֙יהָ֙ וְשַׁחֵ֔תוּ וְכָלָ֖ה אַֽל־ תַּעֲשׂ֑וּ הָסִ֙ירוּ֙ נְטִ֣ישׁוֹתֶ֔יהָ כִּ֛י ל֥וֹא לַיהוָ֖ה הֵֽמָּה׃
BSAGo upʻâlâh [ascend, scale the walls] through her vineyardsshârâh△ [vine-rows, fortifications] and ravage themshâchath [destroy, ruin] but do notʼal [never, under no circumstances] ◂finish them offkâlâh [make a full end, completely consume] Strip offçûwr [take away, remove] her branchesnᵉṭîyshâh [tendrils, shoots] forkîy theyhêm do notlôʼ [are not, belong not] belong to the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| עֲל֤וּ | go up | Verb, Qal, imperative second person masculine plural |
| בְשָׁרוֹתֶ֙יהָ֙ | among vine rows its | Preposition, noun common feminine plural construct, suffix |
| וְשַׁחֵ֔תוּ | and destroy [them] | Conjunction, verb piel imperative second person masculine plural |
| וְכָלָ֖ה | and complete destruction | Conjunction, noun common feminine singular absolute |
| אַֽל־ | may not | Particle |
| תַּעֲשׂ֑וּ | you make | Verb, Qal, jussive second person masculine plural |
| הָסִ֙ירוּ֙ | remove | Verb, Hiphil, imperative second person masculine plural |
| נְטִ֣ישׁוֹתֶ֔יהָ | vine tendrils its | Noun common feminine plural construct, suffix |
| כִּ֛י | for | Particle |
| ל֥וֹא | not | Particle |
| לַיהוָ֖ה | [belong] to Yahweh | Preposition, noun proper |
| הֵֽמָּה׃ | they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Go up through her vineyards and ravage them, but do not finish them off. Strip off her branches, for they do not belong to the LORD. |
| KJV | ¶ Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD’s. |
| ASV | Go ye up upon her walls, and destroy; but make not a full end: take away her branches; for they are not Jehovah’s. |
| YLT | Go ye up on her walls, and destroy, And a completion make not, Turn aside her branches, for they [are] not Jehovah's, |
| WEB | “Go up on her walls, and destroy, but don’t make a full end. Take away her branches, for they are not Yahweh’s. |
| BBE | Go up against her vines and make waste; let the destruction be complete: take away her branches, for they are not the Lord's. |
The translations agree on the commands regarding destruction, with no notable differences in meaning.
The sentence comprises a main command followed by several subordinate clauses, outlining actions and reasons.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbעָלָה
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 5:10
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 Against Israel and Judahgenerated
Jeremiah 5:10 is part of a larger section where the LORD expresses His intention to punish Israel and Judah for their unfaithfulness. This verse specifically instructs to go into the vineyards and destroy them, indicating the severity of the impending judgment, while also showing a measure of restraint by not allowing complete destruction. The surrounding verses elaborate on the reasons for this judgment, emphasizing the people's lies and lack of faith in God's warnings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 6:4–6 | ‘Prepare for battle against her; rise up, let us attack at noon. Woe to us, for the daylight is fading; the evening shadows grow long. |
| 2 | Jeremiah 25:9 | behold, I will summon all the families of the north, declares the LORD, and I will send for My servant Nebuchadnezzar king of Babylon, whom I will bring against this land, against its residents, and against all the surrounding nations. So I will devote them to destruction and make them an object of horror and contempt, an everlasting desolation. |
| 3 | Jeremiah 39:8 | The Chaldeans set fire to the palace of the king and to the houses of the people, and they broke down the walls of Jerusalem. |
| 4 | Jeremiah 51:20–23 | “You are My war club, My weapon for battle. With you I shatter nations; with you I bring kingdoms to ruin. |
| 5 | 2 Kings 24:2–4 | And the LORD sent Chaldean, Aramean, Moabite, and Ammonite raiders against Jehoiakim in order to destroy Judah, according to the word that the LORD had spoken through His servants the prophets. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — שַׁחַת, sha.chatgenerated
The verb שַׁחַת (shachat) means to ruin or destroy. It implies a significant level of damage, often associated with moral or physical decay. In this context, it is a command to ravage the vineyards, reflecting the serious consequences of the people's actions against God.
The Piel form of the verb indicates an intensive action, emphasizing the thoroughness of the destruction commanded. This highlights the gravity of the situation, as the destruction is not just casual but deliberate and forceful.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the command to destroy the vineyards.
Sentence Structuregenerated
The main verb עֲל֤וּ (go up) governs the entire verse, with several phrases attached: a prepositional phrase indicating where to go, a clause describing what to do, and another clause stating what not to do.
The structure emphasizes the commands given by the LORD, with the imperative verbs clearly outlining the actions expected of the audience.
Septuagint Backgroundgenerated
The Septuagint translates שַׁחַת as κατασκάψατε, which means to cover or bury. This choice may indicate a broader interpretation of destruction, suggesting not only ruin but also complete obliteration.
This reflects a nuanced understanding of the command, emphasizing the seriousness of the destruction rather than merely a physical act.
In plain words — the whole versegenerated
Jeremiah 5:10 shows the LORD commanding His people to go into the vineyards and destroy them, but not to completely finish them off. The instruction to strip off the branches indicates that these do not belong to Him, highlighting the unfaithfulness of Israel and Judah.
Frequently Asked Questionsgenerated
To ravage the vineyards means to destroy them thoroughly, indicating the severity of God's judgment against Israel and Judah for their unfaithfulness.
The command not to finish them off suggests that while judgment is necessary, there is still hope for some form of preservation or restoration.
The branches represent the people of Israel and Judah, indicating that they do not belong to the LORD due to their unfaithfulness.
This verse connects to Jeremiah's overall message of warning and judgment against the people for their sins, emphasizing the consequences of turning away from God.
Reflection Questionsgenerated
- What does it mean for something to belong to the LORD, and how can I ensure my life reflects that?
- In what areas of my life might I need to strip away things that do not belong to God?
- How can I respond to God's warnings in my life, similar to the warnings given to Israel and Judah?
- What does this passage teach me about the balance between judgment and mercy in God's character?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the call to action against unfaithfulness, as seen in Jerome's writings.
Ascendite muros ejus (sive propugnacula) et dissipate: consummationem autem nolite facere. Auferte propagines ejus (sive sustentacula) quia non sunt Domini.Early Church Fathers on Jeremiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 5:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGo ye up upon her walls, and destroy,.... These are the words of the prophet, or of the Lord by the prophet, to the Chaldeans, ordering them to ascend the walls of Jerusalem, and break them down, as
Read John Gill on Jeremiah 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGo ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD's.
Read Robert Jamieson on Jeremiah 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGo ye up upon her walls; ye Babylonians, go now execute my vengeance on them. I give them into your hands; behold, I give you a commission. And destroy; I permit and order you not only to take the city, but make havoc of her inhabitants, . But make not a full end: though God give them a large commission to destroy, yet he puts in a limitation, that he will reserve a remnant from destruction; he sets bounds to the most raging adversary, beyond which he must not pass. See on . Take away her battlements; lay her and all her fortifications level with the ground; take away her counterscarp, or high towers, or whatsoever may tend to the defence of a city; to let Jerusalem know that she did but in…
Read Matthew Poole on Jeremiah 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 5:10 Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they [are] not the LORD’ S.Ver. 10. Get ye up upon her battlements, and destroy.] Ascendite et exscindite; up and lay about you lustily. A commission granted out to the enemy, to execute divine vengeance; God can never want a weapon to beat his rebels with. But make not a full end.] See Jeremiah 4:27. For they are not the Lord’ s.] He disowneth them, and giveth them primo occupaturo, to him that shall first seize them; as the Pope took upon him to do this kingdom of England, in the days of Henry VIII, whom he had excommunicated and deprived.
Read John Trapp on Jeremiah 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Walls.—Better, her palm-trees. The Hebrew word is found in Ezekiel 27:25, though not in the English Version, in the sense of “mast,” and here, apparently, means the tall, stately trunk of the palmtree. So, for “battlements” it is better to read branches (as in Isaiah 18:5), as carrying on the same imagery, and indicating the limits of the destruction, that is not to make a “full end.” The rendering “walls,” still adopted by some commentators, may refer to the “walls” of a vineyard, but the second word would in that case be the tendrils of the vine. Both the palm-tree and the vine appear on Maccabean coins as symbols of Judah, and the latter had been treated as such in Isaiah 5:1-7…
Read Charles John Ellicott on Jeremiah 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Go ye up upon her walls] This is the permission and authority given to the Chaldeans to pillage Jerusalem. Take away her battlements] Some translate נטישות netishoth, branches; others, vines. Destroy the branches, cut down the stem; but do not damage the root. Leave so many of the people that the state may be regenerated. The Septuagint, Syriac, and Arabic, read, "Leave her foundations, for they are the Lord's;" and this agrees with "Destroy, but make not a full end."
Read AdamClarke on Jeremiah 5 →
CambridgeThe Cambridge Bible for Schools and Colleges10–19. See summary at beginning of section.
Read Cambridge on Jeremiah 5 →
Albert Barnes1798–1870Barnes' Notes on the BibleHer walls - It is Possible that not the city walls, but those of a vineyard are meant. Judaea is God’s vineyard Isaiah 5:1-7, and God permits the enemy to enter the vineyard to destroy her. Battlements - tendrils.
Read Albert Barnes on Jeremiah 5 →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
Go up through her vineyards and ravage them, but do not finish them off. Strip off her branches, for they do not belong to the LORD.
“Go up on her walls, and destroy, but don’t make a full end. Take away her branches, for they are not Yahweh’s.
Go up through her vineyards and ravage them, but do not finish them off. Strip off her branches, for they do not belong to the LORD.
The Lord commanded the enemy, “March through the vineyards of Israel and Judah and ruin them. But do not destroy them completely. Strip off their branches for these people do not belong to the Lord.
Tyndale line
¶ Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD’s.
Go ye up upon her walls, and destroy; but make not a full end: take away her branches; for they are not Jehovah’s.
Go ye up upon her walls, and destroy; but make not a full end: take away her branches: for they are not the LORD’S.
Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD'S.
Clime vp vpon their walles, and destroy them, but make not a full ende: take away their batilments, for they are not the Lords.
Strictly literal
Go up upon her walls, and destroy; but make not a full end; take away her battlements, for they are not Jehovah's.
Go ye up on her walls, and destroy, And a completion make not, Turn aside her branches, for they [are] not Jehovah's,
Go up on her walls, and destroy, || And I do not make a completion, || Turn her branches aside, || For they [are] not YHWH’s,
Scale ye her walls, and destroy; but make not a full end: remove her young shoots; for they are not the Lord's.
Go up onto her vineyards' terraces and destroy. But do not bring complete destruction to them. Trim their vines, since those vines do not come from Yahweh.
From the Latin
Scale down the walls thereof, and throw them down, but do not utterly destroy: take away the branches thereof, because they are not the Lord’s.
Simplified
Go through her vineyards and damage them, but don't destroy them completely. Rip off her branches, because they don't belong to the Lord.
Go up against her vines and make waste; let the destruction be complete: take away her branches, for they are not the Lord's.
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 their wording, with 11 out of 12 words matching. The differences in word order and phrasing in the Septuagint highlight its interpretative nature rather than a direct translation.
עֲל֤וּ בְשָׁרוֹתֶ֙יהָ֙ וְשַׁחֵ֔תוּ וְכָלָ֖ה אַֽל־ תַּעֲשׂ֑וּ הָסִ֙ירוּ֙ נְטִ֣ישׁוֹתֶ֔יהָ כִּ֛י ל֥וֹא לַיהוָ֖ה הֵֽמָּה׃
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.
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 5:10
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 עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
שׁוּרָה (shurah) likely derives from a feminine form related to the word for 'fortification.' It is primarily understood as a 'wall' or 'vine-row,' with some entries suggesting it may refer to a row of olives or vines. The term appears in contexts related to fortifications or agricultural rows.
[שׁוּרָה] n.f. prob. row of olives or vines
base
H8284 שׁוּרָה, שׁוּר
8284 sharah shaw-raw'
probably feminine of 7791; a fortification (literally or
figuratively):--sing (by mistake for 7891), wall.
see HEBREW for 07791
see HEBREW for 07891
שָׁרָה (sha.rah) — vine-row.
1) wall
2) (CLBL) vine-row
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3fs
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
Conj | V-Piel-Impv-2mp — Conjunction · verb piel imperative second person masculine pluralHC/Vpv2mp
כָּלָה (kalah) refers to concepts of completion and destruction, encompassing meanings like annihilation and consumption. It is derived from a root meaning to complete and can function as an adverb meaning 'completely' or 'altogether.' The term captures both the idea of a full end and the act of consuming or destroying.
כָּלָה n.f. completion, complete destruction, consumption, annihilation
base
H3617 כָּלָה completion, complete destruction, consumption, annihilation
3617 kalah kaw-law'
from 3615; a completion; adverb, completely; also
destruction:--altogether, (be, utterly) consume(-d),
consummation(-ption), was determined, (full, utter) end,
riddance.
see HEBREW for 03615
כָּלָה (ka.lah) — consumption.
1) completion, termination, full end, complete destruction, consumption, annihilation
1a) completion
1a1) completely, altogether (adv)
1b) complete destruction, consumption, annihilation
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HVqj2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
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
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
נְטִישָׁה (ntiysah) refers to a twig or tendril, particularly of a vine, emphasizing its spreading nature. The word is derived from a root meaning to shoot out or extend. It encompasses meanings related to branches and plants, as noted in various lexicons.
[נְטִישָׁה] n.f. twig, tendril of vine (as spreading)
base
H5189 [נְטִישָׁה] twig, tendril of vine (as spreading)
5189 ntiyshah net-ee-shaw'
from 5203; a tendril (as an offshoot):--battlement, branch,
plant.
see HEBREW for 05203
נְטִישָׁה (ne.ti.shah) — tendril.
twig, tendril, tendrils of a vine (as spread out)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3fs
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…
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
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
