Jeremiah 5:6 — Word Study
WLCעַל־ כֵּן֩ הִכָּ֨ם אַרְיֵ֜ה מִיַּ֗עַר זְאֵ֤ב עֲרָבוֹת֙ יְשָׁדְדֵ֔ם נָמֵ֤ר שֹׁקֵד֙ עַל־ עָ֣רֵיהֶ֔ם כָּל־ הַיּוֹצֵ֥א מֵהֵ֖נָּה יִטָּרֵ֑ף כִּ֤י רַבּוּ֙ פִּשְׁעֵיהֶ֔ם עָצְמ֖וּ מְשׁוּבוֹתֵיהֶֽם׃
BSAThereforeʻal a lionʼărîy from the forestyaʻar [the wilderness, a desolate area] will strike them downnâkâh■ [slay, destroy] a wolfzᵉʼêb [a fierce and dangerous animal] from the desertʻărâbâh [the wilderness, a barren land] will ravage themshâdad▸ [spoil, devastate] ◂A leopardnâmêr [a cunning and agile hunter] will lie in waitshâqad [watch, observe] nearʻal their citiesʻîyr [towns, populated areas] [and] everyonekôl who ventures outyâtsâʼ [goes out, leaves] will be torn to piecesṭâraph▸ [torn apart, destroyed] Forkîy their rebellious actspeshaʻ [transgressions, sinful deeds] are manyrâbab■ [numerous, abundant] [and] their unfaithful deedsmᵉshûwbâh [backslidings, faithlessness] are numerousʻâtsam■ [increased, multiplied]
| Greek | English | Parsing |
|---|---|---|
| עַל־ | there- | Preposition |
| כֵּן֩ | -fore | Adverb |
| הִכָּ֨ם | it will attack them | Verb hiphil perfect third person masculine singular, suffix |
| אַרְיֵ֜ה | a lion | Noun common, masculine singular absolute |
| מִיַּ֗עַר | from a forest | Preposition, noun common masculine singular absolute |
| זְאֵ֤ב | a wolf of | Noun common, masculine singular construct |
| עֲרָבוֹת֙ | desert plains | Noun common, feminine plural absolute |
| יְשָׁדְדֵ֔ם | it will devastate them | Verb qal imperfect third person masculine singular, suffix |
| נָמֵ֤ר | a leopard | Noun common, masculine singular absolute |
| שֹׁקֵד֙ | [will be] watching | Verb, Qal, participle (active) masculine singular |
| עַל־ | over | Preposition |
| עָ֣רֵיהֶ֔ם | cities their | Noun common masculine plural construct, suffix |
| כָּל־ | every | Noun common, masculine singular construct |
| הַיּוֹצֵ֥א | [one who] goes out | Particle, verb qal participle (active) masculine singular |
| מֵהֵ֖נָּה | from them | Preposition, pronoun |
| יִטָּרֵ֑ף | he will be torn in pieces | Verb, Niphal, imperfect third person masculine singular |
| כִּ֤י | for | Particle |
| רַבּוּ֙ | they are many | Verb, Qal, perfect third person common plural |
| פִּשְׁעֵיהֶ֔ם | transgressions their | Noun common masculine plural construct, suffix |
| עָצְמ֖וּ | they are numerous | Verb, Qal, perfect third person common plural |
| מְשׁוּבוֹתֵיהֶֽם׃ | apostasies their | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore a lion from the forest will strike them down, a wolf from the desert will ravage them. A leopard will lie in wait near their cities, and everyone who ventures out will be torn to pieces. For their rebellious acts are many, and their unfaithful deeds are numerous. |
| KJV | Wherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, and their backslidings are increased. |
| ASV | Wherefore a lion out of the forest shall slay them, a wolf of the evenings shall destroy them, a leopard shall watch against their cities; every one that goeth out thence shall be torn in pieces; because their transgressions are many, and their backslidings are increased. |
| YLT | Therefore smitten them hath a lion out of the forest, A wolf of the deserts doth spoil them, A leopard is watching over their cities, Every one who is going out of them is torn, For many have been their transgressions, Mighty have been their backslidings. |
| WEB | Therefore a lion out of the forest will kill them. A wolf of the evenings will destroy them. A leopard will watch against their cities. Everyone who goes out there will be torn in pieces, because their transgressions are many and their backsliding has increased. |
| BBE | And so a lion from the woods will put them to death, a wolf of the waste land will make them waste, a leopard will keep watch on their towns, and everyone who goes out from them will be food for the beasts; because of the great number of their sins and the increase of their wrongdoing. |
Where they part company is יְשָׁדְדֵ֔ם — see How Translations Differ.
The sentence is built around multiple main clauses, each introducing a new threat, with additional phrases providing context and detail.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַרְיֵה
verbשָׁקַד
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 5:6
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 Against Israelgenerated
Jeremiah 5:6 presents a dire warning from God through Jeremiah, illustrating the consequences of Israel's rebellion. The imagery of wild animals attacking serves to highlight the danger and destruction that awaits those who venture out from the safety of their cities, emphasizing the severity of their sins and unfaithfulness as noted in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:15 | The young lions have roared at him; they have growled with a loud voice. They have laid waste his land; his cities lie in ruins, without inhabitant. |
| 2 | Jeremiah 4:7 | A lion has gone up from his thicket, and a destroyer of nations has set out. He has left his lair to lay waste your land. Your cities will be reduced to ruins and lie uninhabited. |
| 3 | Jeremiah 25:38 | He has left His den like a lion, for their land has been made a desolation by the sword of the oppressor, and because of the fierce anger of the LORD. |
| 4 | Jeremiah 49:19 | Behold, one will come up like a lion from the thickets of the Jordan to the watered pasture. For in an instant I will chase Edom from her land. Who is the chosen one I will appoint for this? For who is like Me, and who can challenge Me? What shepherd can stand against Me?” |
| 5 | Ezekiel 14:16–21 | then as surely as I live, declares the Lord GOD, even if these three men were in it, they could not deliver their own sons or daughters. They alone would be delivered, but the land would be desolate. |
The Treasury of Scripture Knowledge — 29 references, hung on the phrase they belong to
The Key Word — הִכָּ֨ם, hi.Kamgenerated
The verb הִכָּ֨ם (*hi.kam*) is a Hiphil perfect form meaning 'to strike' or 'to smite.' It indicates an action of aggression or attack, often associated with divine judgment. The parsing as third person masculine singular suggests that the subject is God, executing judgment upon the people.
This word carries a strong connotation of violence and destruction, as seen in various contexts throughout the Old Testament, where it often describes God's actions against those who oppose Him.
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.
Sentence Structuregenerated
The finite verb הִכָּ֨ם governs the entire verse, introducing a series of clauses that describe the actions of various predatory animals. The structure emphasizes the consequences of the people's actions through vivid imagery.
The sentence is complex, with multiple clauses detailing the various predators and their actions, all of which serve to illustrate the impending doom awaiting those who stray from safety.
Septuagint Backgroundgenerated
The Septuagint translates הִכָּ֨ם as πατάξουσιν (*pataksousin*), meaning 'they will strike.' This choice maintains the aggressive tone of the original Hebrew, emphasizing the violent judgment that is to come.
The use of πατάξουσιν suggests a direct action against the people, mirroring the Hebrew's intent to convey the seriousness of their situation.
In plain words — the whole versegenerated
Jeremiah 5:6 warns that a lion from the forest will strike down the people, a wolf from the desert will ravage them, and a leopard will wait near their cities. Anyone who goes out will be torn to pieces because their many rebellious acts and unfaithful deeds have brought this judgment upon them.
Frequently Asked Questionsgenerated
The wild animals symbolize the impending danger and destruction that will come upon the people due to their rebellion against God.
The violent imagery serves to emphasize the seriousness of the people's sins and the severe consequences that will follow their unfaithfulness.
This warning highlights the importance of faithfulness to God and the dangers of straying from His path, reminding us of the consequences of rebellion.
This verse fits into the larger context of Jeremiah's prophecies, which consistently call for repentance and warn of the consequences of disobedience to God.
Reflection Questionsgenerated
- What are some ways I can remain faithful to God and avoid rebellion in my own life?
- How can I recognize the dangers that surround me, similar to the wild animals in this verse?
- In what ways can I be vigilant and watchful in my spiritual life?
- What steps can I take to encourage others to remain faithful and avoid the pitfalls of unfaithfulness?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting the imagery of the lion, wolf, and leopard as representations of the consequences of Israel's rebellion against God.
And behold, these men have broken the yoke together: they have broken the bonds, therefore the lion from the forest has struck them, the wolf has laid waste to them in the evening, the vigilant leopard is over their cities;Early Church Fathers on Jeremiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 5:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore a lion out of the forest shall slay them,.... Meaning King Nebuchadnezzar out of Babylon, a place full of people, and so comparable to a forest, as the king is to a lion, for his strength,
Read John Gill on Jeremiah 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces:
Read Robert Jamieson on Jeremiah 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNebuchadnezzar and the Chaldean army from Syria and Libanus, woody places, are here pointed at under the metaphor of beasts of prey of three kinds; the malignity that is proper to each of these creatures shall be put forth in this Babylonian army, compared, for instance, to a lion, which notes his great power, courage, pride, and insulting over his prey. A wolf, for their greediness and unsatiableness; one wolf will destroy abundance of sheep; and said to be the wolf of the evenings, or deserts, or plains, they being the usual haunts of the wolf; or evenings, because then they are observed to be most ravenous, , possibly because lying most part of the day in their dens for fear of the…
Read Matthew Poole on Jeremiah 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 5:6 Wherefore a lion out of the forest shall slay them, [and] a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, [and] their backslidings are increased.Ver. 6. Therefore a lion of the forest shall slay them.] So Nebuchadnezzar is called for his cruelty, a wolf for his voracity, and a leopard for his slyness and swiftness. All the malignities of other creatures meet in the Church’ s enemies.
Read John Trapp on Jeremiah 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) A lion out of the forest.—The imagery is vivid in itself. The three forms of animal ferocity, lion, wolf, leopard—representing, perhaps, the three phases of simple fierceness, ravenousness, and cunning; possibly even three oppressors in whom those attributes were to be impersonated—are brought together to embody the cruelty of the invader. The three animals were all common in Palestine, but it seems a weak rendering of the prophet’s words to take them literally as simply predicting that the land would be ravaged by the beasts of prey. A wolf of the evenings.—Better, as in the margin, of the deserts; but the term “evening,” as applied to the habits of the beast of prey prowling in the…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Wherefore a lion] Nebuchadnezzar, according to the general opinion; who is called here a lion for his courage and violence, a bear for his rapaciousness, and a leopard for his activity. Dahler supposes the Scythians to be intended, both here and in Jeremiah 4:7.
Read AdamClarke on Jeremiah 5 →
CambridgeThe Cambridge Bible for Schools and Colleges6. For the danger from actual wild beasts in Palestine cp. 1 Samuel 17:34; 1 Kings 13:24; 1 Kings 20:36. Here the description “spoiling,” “watching over” (i.e. lying in wait) shews that the passage is metaphorical. Cp. Jeremiah 4:7. evenings] deserts, as mg., thus preserving the parallelism with “forest.” The mistake arose from the similarity of the two words in Hebrew. leopard] panther. watch over] Cp. Hosea 13:7.
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Albert Barnes1798–1870Barnes' Notes on the BibleEvenings - See the margin. From its habit of skulking about in the twilight the wolf is often called the “evening wolf” Habakkuk 1:8; Zephaniah 3:3, but the word used here means a sandy desert. Leopard - panther.
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
Therefore a lion from the forest will strike them down, a wolf from the desert will ravage them. A leopard will lie in wait near their cities, and everyone who ventures out will be torn to pieces. For their rebellious acts are many, and their unfaithful deeds are numerous.
Therefore a lion out of the forest will kill them. A wolf of the evenings will destroy them. A leopard will watch against their cities. Everyone who goes out there will be torn in pieces, because their transgressions are many and their backsliding has increased.
Therefore a lion from the forest will strike them down, a wolf from the desert will ravage them. A leopard will lie in wait near their cities, and everyone who ventures out will be torn to pieces. For their rebellious acts are many, and their unfaithful deeds are numerous.
So like a lion from the thicket their enemies will kill them. Like a wolf from the desert they will destroy them. Like a leopard they will lie in wait outside their cities and totally destroy anyone who ventures out. For they have rebelled so much and done so many unfaithful things.
Tyndale line
Wherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, and their backslidings are increased.
Wherefore a lion out of the forest shall slay them, a wolf of the evenings shall destroy them, a leopard shall watch against their cities; every one that goeth out thence shall be torn in pieces; because their transgressions are many, and their backslidings are increased.
Wherefore a lion out of the forest shall slay them, a wolf of the evenings shall spoil them, a leopard shall watch over their cities, every one that goeth out thence shall be torn in pieces: because their transgressions are many, and their backslidings are increased.
Wherefore a lion from the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, and their backslidings are increased.
Wherefore a lyon out of the forest shall slay them, and a wolfe of the wildernesse shall destroy them: a leopard shall watch ouer their cities: euery one that goeth out thence, shall be torne in pieces, because their trespasses are many, and their rebellions are increased.
Strictly literal
Therefore a lion out of the forest shall slay them, a wolf of the evenings shall waste them; the leopard lurketh against their cities, every one that goeth out thence is torn in pieces: for their transgressions are multiplied, their backslidings are increased.
Therefore smitten them hath a lion out of the forest, A wolf of the deserts doth spoil them, A leopard is watching over their cities, Every one who is going out of them is torn, For many have been their transgressions, Mighty have been their backslidings.
Therefore a lion out of the forest has struck them, || A wolf of the deserts spoils them, || A leopard is watching over their cities, || Everyone who is going out of them is torn, || For their transgressions have been many, || Their backslidings have been mighty.
Therefore slayeth them the lion out of the forest, the wolf of the deserts wasteth them, the leopard lieth in wait against their cities: every one that cometh out thence shall be torn in pieces; because many are their transgressions, very numerous are their backslidings.
So a lion from a thicket will attack them. A wolf from the Arabah will ruin them. A lurking panther will come against their cities. Anyone who goes outside his city will be torn apart. For their transgressions increase. Their acts of faithlessness are unlimited.
From the Latin
Wherefore a lion out of the wood hath slain them, a wolf in the evening, hath spoiled them, a leopard watcheth for their cities: every one that shall go out thence shall be taken, because their transgressions are multiplied, their rebellions are strengthened.
Simplified
As a result a lion from the forest will attack them; a wolf from the desert will rip them apart. A leopard will lie in wait for them near their towns, ready to tear to pieces anyone who goes outside. For they keep on rebelling, and turn away from me so often.
And so a lion from the woods will put them to death, a wolf of the waste land will make them waste, a leopard will keep watch on their towns, and everyone who goes out from them will be food for the beasts; because of the great number of their sins and the increase of their wrongdoing.
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 content, with 17 of the 21 words matched. However, the Septuagint's word order and phrasing differ, reflecting its own interpretative choices while conveying a similar message of impending judgment.
עַל־ כֵּן֩ הִכָּ֨ם אַרְיֵ֜ה מִיַּ֗עַר זְאֵ֤ב עֲרָבוֹת֙ יְשָׁדְדֵ֔ם נָמֵ֤ר שֹׁקֵד֙ עַל־ עָ֣רֵיהֶ֔ם כָּל־ הַיּוֹצֵ֥א מֵהֵ֖נָּה יִטָּרֵ֑ף כִּ֤י רַבּוּ֙ פִּשְׁעֵיהֶ֔ם עָצְמ֖וּ מְשׁוּבוֹתֵיהֶֽם׃
17 of the 21 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 5:6
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.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp3mp
אֲרִי (ariy) and אַרְיֵה (aryeh) both mean 'lion' in Hebrew, referring to the animal itself or images of it. The word is derived from a root associated with violence. The entries do not indicate any significant disagreement among lexicons.
אֲרִי n.m. lion
base
אַרְיֵה n.m. lion
base
H738a אֲרִי lion H738b אַרְיֵה lion
738 'ariy ar-ee'
or (prolonged) earyeh {ar-yay'}; from 717 (in the sense of
violence); a lion:--(young) lion, + pierce (from the margin).
see HEBREW for 0717
אֲרִי (a.ri) — lion.
1) lion
1a) pictures or images of lions
אַרְיֵה (ar.yeh) — lion.
1) lion
1a) pictures or images of lions
Aramaic equivalent: ar.yeh (אַרְיֵה "lion" H0744)
N-ms — Noun common · masculine singular absoluteHNcmsa
li'-un:
(1) Occurring most often in the Old Testament is 'aryeh, plural 'ardyoth. Another form, 'ari, plural 'arayim, is found less often.
1. Names:
Compare 'ari'el, "Ariel" (Ezr 8:16; Isa 29:1,2,7); char'el, "upper altar," and 'ari'el, "altar hearth" (Eze 43:15); 'aryeh, "Arieh" (2Ki 15:25); 'ar'eli, "Areli" and "Arelites" (Ge 46:16; Nu 26:17).
"The most powerful, daring and impressive of all carnivorous animals, the most magnificent in aspect and awful in voice." At present lions do not exist in Palestine; but they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety, described by Aristotle and Pliny as distinguished by its short and curly mane, and by being shorter and rounder in shape, like the sculptured lion found at Arban. It was less daring than the longer named species, but when driven by hunger it not only ventured to attack the flocks in the desert in presence of the shepherd, (1 Samuel 17:34; Isaiah 31:4) but laid waste towns and villages, (2 Kings 17:25,26; Proverbs 22:13; 26:13) and devoured men.…
The well-known and noble king of beasts, frequently spoken of in Scripture. He often exceeds eight feet in length and four feet in height; and his majestic and dauntless aspect, his prodigious strength and agility, and his peculiar roar, make him the terror of the forests. Lions were common in Palestine, (See JORDAN,) and the Hebrews had seven different names for them, to distinguish the different ages, etc. Five of these occur together in Job 4:10,11. See also Na 2:11,12. The psalmist alludes to the stealthy creeping of the lion till he can spring upon his prey, when he says of the crafty wicked man, "He lieth in wait secretly as a lion in his den; .... he croucheth, and humbleth himself, that the poor may fall by his strong ones." The Bible reader will remember the exploits of…
יַ֫עַר (ya'ar) refers to both a wood or forest and a honeycomb. The word is derived from a root suggesting thick vegetation. It encompasses meanings related to wooded areas and also has a specific reference to honeycomb, possibly due to its association with trees. Some entries connect it to specific locations or phrases in the Old Testament.
יַ֫עַר n.m. wood, forest, thicket
base
יַ֫עַר n.[m.] honeycomb
base
H3293a יַ֫עַר wood, forest, thicket H3293b יַ֫עַר honeycomb
3293 ya`ar yah'-ar
from an unused root probably meaning to thicken with verdure;
a copse of bushes; hence, a forest; hence, honey in the comb
(as hived in trees):--(honey-)comb, forest, wood.
יַ֫עַר (ya.ar) — wood.
forest, wood, thicket, wooded height
Also means: ya.or (יָעוֹר "wood" H3264)
יַ֫עַר (ya.ar) — honeycomb.
honeycomb
יַ֫עַר (ya.ar) — Jaar.
honeycomb
Another name of qir.yat ye.a.rim (קִרְיַת יְעָרִים "Kiriath-jearim" H7157)
יַ֫עַר (ya.ar) — (Ephraim) Forest.
Combined with eph.ra.yim (אֶפְרַ֫יִם " of Ephraim" H0669K)
§ honeycomb
יַ֫עַר (ya.ar) — (House of) the Forest.
Combined with ba.yit (בַּ֫יִת "House" H1004J)
§ honeycomb
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
for'-est:
(1) choresh (compare proper name Harosheth), 2Ch 27:4. In 1Sa 23:15 ff translated "wood"; in Isa 17:9, "wood"; in Eze 31:3, "forest-like shade." Applied to any thick growth of vegetation but not necessarily so extensive as (3).
(2) pardec: Ne 2:8, margin "park"; Ec 2:5, the King James Version "orchards," the Revised Version (British and American) "parks"; So 4:13, English Versions of the Bible "orchard," the Revised Version, margin "paradise." A word of Persian origin signifying probably an enclosure.
Forest
Heb. ya’ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14; Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is probably the same as the wood of Ephratah (Ps. 132:6), some part of the great forest of Gilead. It was in this forest that Absalom was slain by Joab. David withdrew to the forest of Hareth in the mountains of Judah to avoid the fury of Saul (
Although Palestine has never been in historical times a woodland country, yet there can be no doubt that there was much more wood formerly than there is a t present, and that the destruction of the forests was one of the chief causes of the present desolation.
זְאֵב (z'ev) means 'wolf' and is derived from an unused root that suggests a yellow color. The term is straightforwardly defined across the entries, with no significant variation in meaning. It appears in contexts referring to the animal itself.
H2061 זְאֵב wolf
2061 z'eb zeh-abe'
from an unused root meaning to be yellow; a wolf:--wolf.
זְאֵב (ze.ev) — wolf.
wolf
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…
עֲרָבָה (arabah) refers to a desert plain or steppe, often associated with the generally sterile valley of the Jordan and its extension to the Red Sea. It encompasses meanings like wilderness and champaign. The term appears in various contexts, including references to specific locations like the Brook of Arabah and the Plains of Moab.
עֲרָבָה 61 n.f. desert-plain, steppe
base
H6160 עֲרָבָה desert-plain, steppe
6160 `arabah ar-aw-baw'
from 6150 (in the sense of sterility); a desert; especially
(with the article prefix) the (generally) sterile valley of
the Jordan and its continuation to the Red Sea:--Arabah,
champaign, desert, evening, heaven, plain, wilderness. See
also 1026.
see HEBREW for 06150
see HEBREW for 01026
עֲרָבָה (a.ra.vah) — Arabah.
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — (Brook of) the Arabah.
Combined with na.chal (נַ֫חַל "Brook" H5158K)
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — Plains (of Moab).
Combined with mo.av (מוֹאָב " of Moab" H4124I)
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — (Beth)-arabah.
desert plain, steppe, desert, wilderness
Another spelling of bet ha.a.ra.vah (בֵּית הָֽעֲרָבָה "Beth-arabah" H1026)
עֲרָבָה (a.ra.vah) — (Sea of) the Arabah.
Another name of me.lach (מֶ֫לַח "Salt( Sea)" H4417G)
עֲרָבָה (a.ra.vah) — plain.
§ desert plain, steppe, desert, wilderness
N-fp — Noun common · feminine plural absoluteHNcfpa
This one term does duty in the Authorized Version for no less than seven distinct Hebrew words. Abel . This word perhaps answers more nearly to our word "meadow" than any other. It occurs in the names of Abel-maim Abel-meholah, Abel-shittim and is rendered "plain" in (Judges 11:33) --"plain of vineyards." Bik’ah . Fortunately we are able to identify the most remarkable of the bik’ahs of the Bible, and thus to ascertain the force of the term. The great plain or valley of Coele-Syria, the "hollow land" of the Greeks, which separates the two ranges of Lebanon and Anti-Lebanon is the most remarkable of them all. Out of Palestine we find denoted by the word bik’ah the "plain of the land of Shiner," (Genesis 11:2) the "plain of Mesopotamia," (
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3mp
נָמֵר (namer) means 'leopard' and is derived from a root suggesting the idea of being spotted or stained, akin to the animal's distinctive markings. It has an Aramaic equivalent, נְמַר (ne.mar). The entries consistently identify this word with the leopard without significant disagreement.
נָמֵר n.m. leopard
base
H5246 נָמֵר leopard
5246 namer naw-mare'
from an unused root meaning properly, to filtrate, i.e. be
limpid (comp 5247 and 5249); and thus to spot or stain as if
by dripping; a leopard (from its stripes):--leopard.
see HEBREW for 05247
see HEBREW for 05249
נָמֵר (na.mer) — leopard.
leopard
Aramaic equivalent: ne.mar (נְמַר "leopard" H5245)
N-ms — Noun common · masculine singular absoluteHNcmsa
Leopard
(Heb. namer, so called because spotted, Cant. 4:8), was that great spotted feline which anciently infested the mountains of Syria, more appropriately called a panther (Felis pardus). Its fierceness (Isa. 11:6), its watching for its prey (Jer. 5:6), its swiftness (Hab. 1:8), and the spots of its skin (Jer. 13:23), are noticed. This word is used symbolically (Dan. 7:6; Rev. 13:2).
(Heb. namer) is invariably given by the Authorized Version as the translation of the Hebrew word, which occurs in the seven following passages: (Solomon 4:8; Isaiah 11:6; Jeremiah 5:6; 13:23; Daniel 7:6; Hosea 13:7); Habb 1:8 Leopard occurs also in Ecclus. 28:23 and in (Revelation 13:2) From (Solomon 4:8) we learn that the hilly ranges of Lebanon were in ancient times frequented by these animals. They are now not uncommonly seen in and about Lebanon and the southern maritime mountains of Syria. Under the name namer , which means "spotted," it is not improbable that another animal, namely the cheetah (Gueparda jubata), may be included; which is tamed by the Mohammedans of…
A fierce wild beast of the feline genus, beautifully spotted with a diversity of colors; it has small eyes, wide jaws, sharp teeth, round ears, a large tail; five claws on the fore feet, and four on those behind. It is swift, craft, and cruel; dangerous to all domestic cattle, and even to man, Jer 5:6 13:23 Da 10:6 Ho 13:7 Hab 1:8. Its name, leopard, implies that it has something of the lion and of the panther in its nature. It seems from Scripture that the leopard could not be rare in Palestine. Its Hebrew name occurs significantly in several names of places; as Beth-nimrah, the haunt of leopards, Nu 32:36. So in Nimrah…
שָׁקַד (sha.qad) means to watch or be alert, often implying a state of sleeplessness or vigilance. It encompasses keeping watch over something, being wakeful, or waking as a mourner or sufferer. The entries indicate its use in various forms, including a denominative verb, but do not provide specific verse references.
שָׁקַד vb. watch, wake
Qal
keep watch of, be wakeful over
be wakeful, wake, as mourner, sufferer
Niph. watch has been kept over my transgressions
Pu. denom. v. infra.
base
H8245 שָׁקַד watch, wake .. keep watch of, be wakeful over
. be wakeful, wake, as mourner, sufferer
. watch has been kept over my transgressions
. denom. v. infra.
8245 shaqad shaw-kad'
a primitive root; to be alert, i.e. sleepless; hence to be on
the lookout (whether for good or ill):--hasten, remain, wake,
watch (for).
שָׁקַד (sha.qad) — to watch.
1) to wake, watch, awake, be alert
1a) (Qal)
1a1) to keep watch of, be wakeful over
1a2) to be wakeful, wake (as mourner or sufferer)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
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 — Noun common · masculine singular constructHNcmsc
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
הֶן (hen) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine plural
HR/Pp3fp — Preposition · pronounHR/Pp3fp
טָרַף (taraph) is a Hebrew verb meaning to tear, rend, or pluck. It can describe the action of tearing in various forms, such as being torn in pieces or providing food. The entries indicate a range of uses, from physical tearing to metaphorical feeding, with specific examples in contexts like animals being torn apart.
טָרַף vb. tear, rend, pluck
Qal tear, rend
Niph. of animal torn
Pu. Joseph has certainly been torn in pieces
Hiph. let me devour my appointed bread
base
H2963 טָרַף tear, rend, pluck
2963 taraph taw-raf'
a primitive root; to pluck off or pull to pieces; causatively
to supply with food (as in morsels):--catch, X without doubt,
feed, ravin, rend in pieces, X surely, tear (in pieces).
טָרַף (ta.raph) — to tear.
1) to tear, rend, pluck
1a) (Qal) to tear, rend
1b) (Niphal) to be torn in pieces
1c) (Poal) to be torn in pieces
1d) (Hiphil) to provide food
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
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…
רָבַב (rabab) is a Hebrew verb meaning to be or become many or much. It conveys the idea of increase, especially in number, and can also imply multiplication by the myriad. The entries suggest a range of meanings, including becoming great or long in terms of journey, and the Pual form specifically refers to ten thousands.
[רָבַב] vb. be or become, many, much
base
H7231 רָבַב be or become, many, much
7231 rabab raw-bab'
a primitive root; properly, to cast together (compare 7241),
i.e. increase, especially in number; also (as denominative
from 7233) to multiply by the myriad:--increase, be
many(-ifold), be more, multiply, ten thousands.
see HEBREW for 07241
see HEBREW for 07233
רָבַב (ra.vav) — to multiply.
1) to be or become many, be or become much, be or become great
1a)(Qal)
1a1) to be or become many
1a2) to be or become great
1a3) to be long (of journey)
2) (Pual) ten thousands
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
עָצֹם (atsam) has two main meanings: to be vast, mighty, or numerous, and to shut the eyes. The word can describe strength or abundance in the Qal form, while the Hiphil form indicates making something strong. Additionally, it can refer to the act of closing the eyes, with variations in intensity noted in the entries.
[עָצֹם], עָצַם vb. be vast, mighty, numerous
Qal
be mighty
be numerous
Hiph. make strong
base
[עָצַם] vb. shut the eyes
Qal shutteth his eyes from seeing
Pi. he hath tightly shut your eyes
base
H6105a עָצֹם, עָצַם be vast, mighty, numerous .. be mighty
. be numerous
. make strong
H6105b עָצַם shut the eyes
6105 `atsam aw-tsam'
a primitive root; to bind fast, i.e. close (the eyes);
intransitively, to be (causatively, make) powerful or
numerous; denominatively (from 6106) to crunch the
bones:--break the bones, close, be great, be increased, be
(wax) mighty(-ier), be more, shut, be(-come, make)
strong(-er).
see HEBREW for 06106
עָצֹם (a.tsom) — be vast.
1) to be vast, be numerous, be mighty
1a)(Qal)
1a1) to be mighty
1a2) to be numerous
1b) (Hiphil) to make strong, make mighty
עָצַם (a.tsam) — to shut eyes.
1) to shut (the eyes), close (the eyes)
1a) (Qal) to shut (the eyes)
1b) (Piel) to shut tightly (the eyes)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
מְשׁוּבָה (mshuwbah) refers to concepts of turning back or apostasy, indicating a turning away from faithfulness. It is derived from the root meaning to turn back. The entries consistently highlight its association with backsliding and faithlessness.
[מְשׁוּבָה], מְשֻׁבָה n.f. turning back, apostasy
base
H4878 מְשׁוּבָה, מְשֻׁבָה
4878 mshuwbah mesh-oo-baw'
or mshubah {mesh-oo-baw'}; from 7725;
apostasy:--backsliding, turning away.
see HEBREW for 07725
מְשׁוּבָה (me.shu.vah) — faithlessness.
turning away, turning back, apostasy, backsliding
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
