Jeremiah 5:8 — Word Study
WLCסוּסִ֥ים מְיֻזָּנִ֖ים מַשְׁכִּ֣ים הָי֑וּ אִ֛ישׁ אֶל־ אֵ֥שֶׁת רֵעֵ֖הוּ יִצְהָֽלוּ׃
BSAThey arehâyâh■ well-fedzûwn△ [full of desire, like horses after a meal of grain] lustyshâkâh△ [virile, wanting sex] stallionsçûwç [horses, often referring to chariot horses] ◂eachʼîysh neighingtsâhal▸ [to cry out, gleam or be cheerful] afterʼêl his neighbor’srêaʻ [a companion, fellow or friend] wifeʼishshâh [a female person, or animal]
| Greek | English | Parsing |
|---|---|---|
| סוּסִ֥ים | horses | Noun common, masculine plural absolute |
| מְיֻזָּנִ֖ים | well fed | Verb, Pual, participle (passive) masculine plural |
| מַשְׁכִּ֣ים | lustful | Verb, Hiphil, participle (active) masculine plural |
| הָי֑וּ | they are | Verb, Qal, perfect third person common plural |
| אִ֛ישׁ | everyone | Noun common, masculine singular absolute |
| אֶל־ | to | Preposition |
| אֵ֥שֶׁת | [the] wife of | Noun common, feminine singular construct |
| רֵעֵ֖הוּ | neighbor his | Noun common masculine singular construct, suffix |
| יִצְהָֽלוּ׃ | they neigh | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are well-fed, lusty stallions, each neighing after his neighbor’s wife. |
| KJV | They were as fed horses in the morning: every one neighed after his neighbour’s wife. |
| ASV | they were as fed horses roaming at large; every one neighed after his neighbor’s wife. |
| YLT | Fed horses — they have been early risers, Each to the wife of his neighbour they neigh. |
| WEB | They were as fed horses roaming at large. Everyone neighed after his neighbor’s wife. |
| BBE | They were full of desire, like horses after a meal of grain: everyone went after his neighbour's wife. |
All translations agree on the meaning of מְיֻזָּנִ֖ים as well-fed.
The sentence consists of a main clause followed by a participial phrase that provides additional detail about the subjects.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיזן
The sentence as the grammar sees it Open the tree ›
2 of 9 occur nowhere else in the Old Testament — words 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 5:8
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 Unfaithfulness of God’s Peoplegenerated
Jeremiah 5:8 describes the people of Israel as being like well-fed horses, driven by their desires, particularly in their pursuit of infidelity. This imagery emphasizes the lack of restraint and the moral decay within the nation, as they are drawn to their neighbors' wives. The surrounding verses reveal God's disappointment and the consequences of their actions, illustrating a broader theme of unfaithfulness and judgment throughout the book of Jeremiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 13:27 | Your adulteries and lustful neighings, your shameless prostitution on the hills and in the fields— I have seen your detestable acts. Woe to you, O Jerusalem! How long will you remain unclean?” |
| 2 | Genesis 39:9 | No one in this house is greater than I am. He has withheld nothing from me except you, because you are his wife. So how could I do such a great evil and sin against God?” |
| 3 | Exodus 20:14–17 | You shall not commit adultery. |
| 4 | Deuteronomy 5:18–21 | You shall not commit adultery. |
| 5 | 2 Samuel 11:2–4 | One evening David got up from his bed and strolled around on the roof of the palace. And from the roof he saw a woman bathing—a very beautiful woman. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מְיֻזָּנִ֖ים, me.yu.za.Nimgenerated
The word יָזַן (yazan) means to feed or nourish, and in this context, it describes those who are well-fed and plump, suggesting an abundance that leads to lustful behavior. The participle form indicates an ongoing state of being well-fed, which parallels the imagery of horses that are full of desire after a meal.
This word appears only once in the Old Testament, emphasizing the specific context of Jeremiah's message about the people's indulgence. The passive participle suggests that they have been made this way, perhaps indicating a lack of self-control or divine judgment leading to their current state.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of מְיֻזָּנִ֖ים as well-fed, reflecting the same idea of abundance and desire.
Sentence Structuregenerated
The finite verb הָי֑וּ, they are, governs the entire sentence, with a noun phrase following it that describes the subject. The structure emphasizes the state of being, linking the subjects to their lustful actions.
The arrangement of the sentence highlights the characteristics of the subjects, with the participial phrase מְיֻזָּנִ֖ים directly modifying the noun phrase סוּסִ֥ים, creating a vivid image of well-fed horses, which enhances the overall meaning of the passage.
Septuagint Backgroundgenerated
In the Septuagint, the word סוּס is rendered as ἵπποι (hippoi), which also means 'horses.' This choice maintains the original imagery of strength and desire associated with horses, reflecting the same themes found in the Hebrew text.
The translation of מְיֻזָּנִ֖ים is not explicitly noted, but the overall context remains consistent with the Hebrew, emphasizing the indulgent nature of the subjects.
In plain words — the whole versegenerated
Jeremiah 5:8 compares the people of Israel to well-fed horses, driven by their lustful desires. This imagery highlights their unfaithfulness, particularly in their pursuit of others' wives. The surrounding verses reveal God's disappointment with their actions and the consequences that follow.
Frequently Asked Questionsgenerated
The comparison emphasizes their lack of restraint and overwhelming desires, particularly in their immoral pursuits.
God is frustrated because the people have turned away from Him and engaged in adultery, despite His provision for them.
This verse illustrates the moral decay and unfaithfulness of Israel, which is a recurring theme throughout the book of Jeremiah.
The imagery serves as a warning against unchecked desires and the consequences of straying from faithfulness.
Reflection Questionsgenerated
- In what areas of my life do I experience unchecked desires similar to those described in this verse?
- How can I cultivate self-control in my actions and thoughts to avoid the pitfalls of lust?
- What does this passage teach me about the nature of unfaithfulness and its consequences?
- How can I apply the lessons from this verse to my relationships with others?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to illustrate the irrational behavior of the people, comparing them to lustful animals.
The prophets compare them to irrational animals, because of the irrationality of their conduct: “They have become like horses lusting for females.Early Church Fathers on Jeremiah 5 →
At another time, he speaks of us under the figure of a colt. He means by that that we are unyoked to evil, unsubdued by wickedness, unaffected and high-spirited only with him our Father.Early Church Fathers on Jeremiah 5 →
If birth is an evil, then the blasphemers must place the Lord who went through birth and the virgin who gave him birth in the category of evil.Early Church Fathers on Jeremiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 5:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey were as fed horses in the morning,.... Adulterers are compared to horses, because they are very salacious and lustful creatures; wherefore the Septuagint renders the word: "horses are become mad
Read John Gill on Jeremiah 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey were as fed horses in the morning: every one neighed after his neighbour's wife. In the morning - (Isaiah 5:11).
Read Robert Jamieson on Jeremiah 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFed horses, to note the greatness and unruliness of their lust, pampered horses being most wanton, like that . In the morning: it is questioned whether morning relates to horses or to men; if to horses, then they are compared to stallions, that having been fed to the full over-night, and lain at ease, in the morning they are most lusty; but rather it seems to relate to men, showing that they were very early in going about their filthinesses, , following their uncleanness with as great eagerness as it is said that drunkards follow strong drink, . Every one neighed after his neighbour’ s wife, i.e. with an impetuous earnestness and unwearied hunting, they sought after the adulteresses to…
Read Matthew Poole on Jeremiah 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 5:8 They were [as] fed horses in the morning: every one neighed after his neighbour’ s wife.Ver. 8. They were as fed horses,] As stallions and stone horses, that are ιππομανεις, mare mad, as the Septuagint have it. Libido effrons et plus quam pecuina.
Read John Trapp on Jeremiah 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) They were as fed horses in the morning.—Better, As fed stallion horses they rove about. The animal passion is taken, as in Ezekiel 23:20, (1) as answering to the same passion in man; (2) as symbolical of the lust for idolatrous ritual. (Comp. Jeremiah 2:24.)
Read Charles John Ellicott on Jeremiah 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. After his neighbour's wife.] This may have been literally true, as the abominations of idolatry, in which they were so deeply practised, would necessarily produce such a state of things as that here mentioned.
Read AdamClarke on Jeremiah 5 →
CambridgeThe Cambridge Bible for Schools and Colleges8. The Hebrew of the first clause is obscure. The reading “fed horses,” which is to be preferred, represents the consonants of MT. (K’thibh), though the verb which they form is found elsewhere only in cognate languages (meaning to feed). The mg. of MT. (Ḳ ?’ri) is of uncertain signification, but probably is from a root giving a sense equivalent to the word dealt with in the next note. in the morning] Hebrew grammar forbids this rendering, while mg. roaming at large connects it with a root from which it cannot, strictly speaking, be drawn. It is best, with a slight change in MT., to take it as meaning stallions. See Dr. p. 345.
Read Cambridge on Jeremiah 5 →
Albert Barnes1798–1870Barnes' Notes on the BibleIn the morning - Render, they rove about. Some prefer, “(horses) from Mesech.”
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
They are well-fed, lusty stallions, each neighing after his neighbor’s wife.
They were as fed horses roaming at large. Everyone neighed after his neighbor’s wife.
They are well-fed, lusty stallions, each neighing after his neighbor’s wife.
They are like lusty, well-fed stallions. Each of them lusts after his neighbor’s wife.
Tyndale line
They were as fed horses in the morning: every one neighed after his neighbour’s wife.
they were as fed horses roaming at large; every one neighed after his neighbor’s wife.
They were as fed horses in the morning: every one neighed after his neighbour’s wife.
They were as fed horses in the morning: every one neighed after his neighbor's wife.
They rose vp in the morning like fed horses: for euery man neyed after his neighbours wife.
Strictly literal
[As] well fed horses, they roam about, every one neigheth after his neighbour's wife.
Fed horses — they have been early risers, Each to the wife of his neighbour they neigh.
Fed horses—they have been early risers, || They each neigh to the wife of his neighbor.
As robust horses they rose by times in the morning: every one neighed after the wife of his neighbor.
They were horses in heat. They roamed about wanting to mate. Each man neighed to his neighbor's wife.
From the Latin
They are become as amorous horses and stallions, every one neighed after his neighbor’s wife.
Simplified
They're like virile stallions wanting sex, each of them neighing with lust after his neighbor's wife.
They were full of desire, like horses after a meal of grain: everyone went after his neighbour's wife.
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 for this verse, with 8 of the 9 words matching. The Septuagint reflects the same themes and imagery present in the Hebrew text, maintaining the focus on the people's behavior.
סוּסִ֥ים מְיֻזָּנִ֖ים מַשְׁכִּ֣ים הָי֑וּ אִ֛ישׁ אֶל־ אֵ֥שֶׁת רֵעֵ֖הוּ יִצְהָֽלוּ׃
8 of the 9 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 5:8
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.
סוּס (sus) refers to both a 'swallow' and a 'horse,' derived from a root meaning to skip or leap. The word captures the swift nature of both the bird and the animal, often associated with chariot horses in the context of the Old Testament. There is a note in the entries about a comparison with another Hebrew word, but no significant disagreement among the lexicons.
סוּס n.[m.] swallow or swift
base
סוּס 138 n.m. horse
base
H5483a סוּס swallow or swift H5483b סוּס horse
5483 cuwc soos
or cuc {soos}; from an unused root meaning to skip (properly,
for joy); a horse (as leaping); also a swallow (from its rapid
flight):--crane, horse((-back, -hoof)). Compare 6571.
see HEBREW for 06571
סוּס (sus) — swallow.
swallow, swift
סוּס (sus) — Horse (Gate).
This name means horse
סוּס (sus) — horse.
1) horse
1a) chariot horses
N-mp — Noun common · masculine plural absoluteHNcmpa
Were anciently less used for labor, in Bible land, than oxen and asses. They were used by princes and warriors, both with and without chariots, Ex 14:9,23 Es 6:8 Ec 10:7. The finest description of the war-horse ever written is found in one of the most ancient books, Job 39:19-25. Horses were common in Egypt, Ge 47:17 50:9 So 1:9; but the Jews were at first forbidden to go there for them, De 17:16, or the keep any large number, Jos 11:6
זוּן (zuwn) is a Hebrew verb meaning to feed. It is derived from a primitive root that suggests the idea of nourishing or being plump. The entries note that it appears in contexts such as well-fed horses in Jeremiah 5:8. The related form יָזַן (yazan) also means to feed, but its usage is less clear.
H2109a זוּן feed H2109b יזן only Pu. Pt. pl.; mng. dub.
2109 zuwn zoon
a primitive root; perhaps properly, to be plump, i.e.
(transitively) to nourish:--feed.
זוּן (zun) — to feed.
1) to feed
1a) (Hophal) to be well fed
יָזַן (ya.zan) — to feed.
(Pual) meaning uncertain
Aramaic equivalent: zun (זוּן "to feed" H2110)
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine pluralHVPsmpa
שָׁכָה (shakah) is a Hebrew verb that primarily means to roam, often associated with lustful behavior. The entries suggest uncertainty about its precise meaning, particularly in its Hiphil form, which may imply a state of being lustful. The term is linked to the idea of horses roaming freely, indicating a lack of restraint.
[שָׁכָה] vb. Hiph. usu. horses … roaming at large they have become
base
H7904 שָׁכָה
7904 shakah shaw-kaw'
a primitive root; to roam (through lust):--in the morning
(by mistake for 7925).
see HEBREW for 07925
שָׁכָה (sha.khah) — to lust.
1) (Hiphil) lustful (participle)
1a) meaning uncertain
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular constructHNcfsc
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…
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
צָהַל (tsahal) is a Hebrew verb that primarily means to neigh or cry shrilly, often associated with animal sounds. It can also mean to shine or make something shine, particularly in its Hiphil form. The range of meanings includes expressions of joy or distress, as well as clear vocalizations. Psalm 104:15 is noted for its use of this word.
[צָהַל] vb. neigh, cry shrilly
base
[צָהַל] vb. Hiph. make shining;—ψ 104:15.
ref
H6670a צָהַל neigh, cry shrilly H6670b צָהַל Hiph. make shining
6670 tsahal tsaw-hal'
a prim root; to gleam, i.e. (figuratively) be cheerful; by
transf. to sound clear (of various animal or human
expressions):--bellow, cry aloud (out), lift up, neigh,
rejoice, make to shine, shout.
צָהַל (tsa.hal) — to cry out.
1) to neigh, cry shrilly
1a) (Qal)
1a1) to neigh (of men as stallions-fig.)
1a2) (Piel) to cry shrilly (in distress)
צָהַל (tsa.hal) — to shine.
(Hiphil) to make shining
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
