Jeremiah 50:11 — Word Study
WLCכִּ֤י תִשְׂמְחוּ֙ כִּ֣י תַֽעֲלְז֔וּ שֹׁסֵ֖י נַחֲלָתִ֑י כִּ֤י תָפ֙וּשׁוּ֙ כְּעֶגְלָ֣ה דָשָׁ֔ה וְתִצְהֲל֖וּ כָּאֲבִּרִֽים׃
BSABecausekîy you rejoicesâmach▸ [are glad, celebrate] becausekîy you sing in triumphʻâlaz▸ [exult, jump for joy] you who plundershâçâh [destroy, waste] My inheritancenachălâh [heritage, special people] becausekîy you frolicpûwsh▸ [leap, play] like a heiferʻeglâh [young female calf] and neightsâhal▸ [cry out, bellow] like stallionsʼabbîyr [strong horses, mighty ones]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | that | Particle |
| תִשְׂמְחוּ֙ | you are rejoicing | Verb, Qal, imperfect second person masculine plural |
| כִּ֣י | that | Particle |
| תַֽעֲלְז֔וּ | you are gloating | Verb, Qal, imperfect second person masculine plural |
| שֹׁסֵ֖י | O plunderers of | Verb, Qal, participle (active) masculine plural common |
| נַחֲלָתִ֑י | inheritance my | Noun common feminine singular construct, suffix |
| כִּ֤י | that | Particle |
| תָפ֙וּשׁוּ֙ | you are skipping about | Verb, Qal, imperfect second person masculine plural |
| כְּעֶגְלָ֣ה | like a heifer | Preposition, noun common feminine singular absolute |
| דָשָׁ֔ה | threshing | Verb, Qal, participle (active) feminine singular |
| וְתִצְהֲל֖וּ | so you may neigh | Conjunction, verb qal second person masculine plural |
| כָּאֲבִּרִֽים׃ | like mighty [horses] | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Because you rejoice, because you sing in triumph— you who plunder My inheritance— because you frolic like a heifer treading grain and neigh like stallions, |
| KJV | Because ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fat as the heifer at grass, and bellow as bulls; |
| ASV | Because ye are glad, because ye rejoice, O ye that plunder my heritage, because ye are wanton as a heifer that treadeth out the grain, and neigh as strong horses; |
| YLT | Because thou rejoicest, because thou exultest, O spoilers of Mine inheritance, Because thou increasest as a heifer [at] the tender grass, And dost cry aloud as bulls, |
| WEB | “Because you are glad, because you rejoice, O you who plunder my heritage, because you are wanton as a heifer that treads out the grain, and neigh as strong horses, |
| BBE | Because you are glad, because you are lifted up with pride, you wasters of my heritage, because you are playing like a young cow put out to grass, and you make a noise like strong horses; |
Where they part company is שֹׁסֵ֖י — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses, emphasizing the reasons for the judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂמַח
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 50:11
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 Chaldeagenerated
Jeremiah 50:11 speaks of the Chaldeans who rejoice and sing triumphantly over their plundering of God's people. This verse captures the irony of their joy, as it is soon to be met with divine judgment. The surrounding verses emphasize the consequences of their actions, highlighting the shame that will come upon them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:5 | He who mocks the poor insults their Maker; whoever gloats over calamity will not go unpunished. |
| 2 | Lamentations 1:21 | People have heard my groaning, but there is no one to comfort me. All my enemies have heard of my trouble; they are glad that You have caused it. May You bring the day You have announced, so that they may become like me. |
| 3 | Lamentations 2:15–16 | All who pass by clap their hands at you in scorn. They hiss and shake their heads at the Daughter of Jerusalem: “Is this the city that was called the perfection of beauty, the joy of all the earth?” |
| 4 | Lamentations 4:21–22 | So rejoice and be glad, O Daughter of Edom, you who dwell in the land of Uz. Yet the cup will pass to you as well; you will get drunk and expose yourself. |
| 5 | Ezekiel 25:3–8 | Tell the Ammonites to hear the word of the Lord GOD, for this is what the Lord GOD says: ‘Because you exclaimed, “Aha!” when My sanctuary was profaned, when the land of Israel was laid waste, and when the house of Judah went into exile, |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — שֹׁסֵ֖י, sho.Seigenerated
The word שָׁסָה (shasa) means to plunder or spoil, indicating the act of taking by force. It is a participle in the Qal form, suggesting ongoing action by the plunderers.
In this context, it describes those who are actively engaged in the act of plundering God's inheritance, emphasizing their role as aggressors against what is sacred.
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 verse consists of multiple clauses, with the main action of rejoicing and gloating led by the finite verbs תִשְׂמְחוּ and תַֽעֲלְז֔וּ. These verbs indicate the ongoing actions of the subjects, the plunderers.
The structure emphasizes their actions through a series of participial phrases, comparing them to playful animals, thus highlighting the frivolity of their celebration in the face of impending judgment.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁסֵ֖י as διαρπάζοντες, which conveys the same sense of plundering but may carry a slightly different connotation of destruction and waste compared to the Hebrew.
This choice reflects a broader interpretation of the act of plundering, emphasizing the severity of the actions against God's people.
In plain words — the whole versegenerated
Jeremiah 50:11 describes how the Chaldeans rejoice and gloat over their plundering of God's people. They are compared to playful heifers and neighing stallions, emphasizing their carefree attitude as they take what is not theirs. However, this joy is met with a warning of judgment.
Frequently Asked Questionsgenerated
It signifies their act of taking away what belongs to God and His people, treating it as spoils of war.
This imagery conveys their carefree and joyful attitude in the act of wrongdoing, highlighting the contrast with the seriousness of their actions.
The comparison to stallions emphasizes strength and power, suggesting that the plunderers feel invincible in their actions.
The verse warns that the joyful celebration of the plunderers will lead to their downfall, as God's judgment is imminent.
Reflection Questionsgenerated
- In what ways do I see people celebrating wrongdoing today, and how does that reflect on their understanding of justice?
- How can I ensure that my actions align with God's will rather than seeking to take advantage of others?
- What lessons can I learn from the consequences faced by the Chaldeans for their actions?
- How can I cultivate a heart that rejoices in righteousness rather than in wrongdoing?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 50:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause ye were glad, because ye rejoiced, O ye destroyers of mine heritage,.... This is addressed to the Chaldeans who destroyed Jerusalem and the land of Judea, once the heritage of the Lord; when
Read John Gill on Jeremiah 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fat as the heifer at grass, and bellow as bulls; Because ye were glad ... ye rejoiced, O ye
Read Robert Jamieson on Jeremiah 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey rejoiced at the ruin of the Jews; the same thing is laid to the charge of the Edomites, Obadiah 12. The Chaldeans were God’ s rod to scourge the Jews; but when men are made use of by God, as his rod and scourge, they ought not to put off humanity, but to behave themselves decently, and as persons that are sensible of the miseries which their brethren suffer. God calls them his heritage, because they formerly were a people whom he owned above all other people. There is some difference amongst critical interpreters, whether the heifer here mentioned be to be understood of a heifer at grass, ( as we translate it,) or a heifer used to tread out the corn; or whether the last words be to be…
Read Matthew Poole on Jeremiah 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 50:11 Because ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fat as the heifer at grass, and bellow as bulls;Ver. 11. Because ye were glad, because ye rejoiced,] scil., In a thing of naught, and in the miseries of my people ye were madly merry; therefore shall ye be let bleed in the vena cava, hollow vein. Because ye are grown fat.] Ye have laughed yourselves fat, you have fatted yourselves as in a day of slaughter or of good cheer. It was at a feast that Babylon was taken. And bellow as bulls.] Or, Neigh as steeds, lusty steeds. Causam ponit petulantiam et dicacitatem. - Oecol.
Read John Trapp on Jeremiah 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Destroyers of mine heritage.—Better, plunderers or robbers.Ye are grown fat as the heifer at grass.—Better, the Hebrew text being in the singular, thou leapedst as the heifer while threshing. The rule of Deu 25:4 (“Thou shalt not muzzle the ox that treadeth out the corn “) made the image significant enough. The English version has, however, the support of the LXX. and Vulg. And bellow as bulls.—Better, thou didst neigh as strong steeds. The verb is the same as in Jeremiah 5:8, the noun the same as in Jeremiah 8:16.
Read Charles John Ellicott on Jeremiah 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. As the heifer at grass] Ye were wanton in the desolations ye brought upon Judea.
Read AdamClarke on Jeremiah 50 →CambridgeThe Cambridge Bible for Schools and Colleges11. an heifer] LXX render calves, which is better. that treadeth out the corn] mg. at grass, vocalising (with LXX) the Hebrew differently. The cattle were without muzzles when treading the corn (Deuteronomy 25:4). neigh] See on Jeremiah 8:16.
Read Cambridge on Jeremiah 50 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleBABYLON’S AND ISRAEL’S GLORY, Jeremiah 50:11-20.11. Ye were glad… ye destroyers of mine heritage — They not only executed God’s will of just judgment, but their own will of selfish ambition and bitter hate.
Read Daniel Denison Whedon on Jeremiah 50 →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
“Because you rejoice, because you sing in triumph— you who plunder My inheritance— because you frolic like a heifer treading grain and neigh like stallions,
“Because you are glad, because you rejoice, O you who plunder my heritage, because you are wanton as a heifer that treads out the grain, and neigh as strong horses,
“Because you rejoice, because you sing in triumph—you who plunder My inheritance—because you frolic like a heifer treading grain and neigh like stallions,
“People of Babylonia, you plundered my people. That made you happy and glad. You frolic about like calves in a pasture. Your joyous sounds are like the neighs of a stallion.
Tyndale line
Because ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fat as the heifer at grass, and bellow as bulls;
Because ye are glad, because ye rejoice, O ye that plunder my heritage, because ye are wanton as a heifer that treadeth out the grain, and neigh as strong horses;
Because ye are glad, because ye rejoice, O ye that plunder mine heritage, because ye are wanton as an heifer that treadeth out the corn, and neigh as strong horses;
Because ye were glad, because ye rejoiced, O ye destroyers of my heritage, because ye are grown fat as the heifer at grass, and bellow as bulls;
Because yee were glad and reioyced in destroying mine heritage, and because ye are growen fatte, as the calues in the grasse, and neied like strong horses,
Strictly literal
For ye rejoiced, for ye triumphed, ye plunderers of my heritage; for ye have been wanton as the heifer at grass, and neighed as steeds.
Because thou rejoicest, because thou exultest, O spoilers of Mine inheritance, Because thou increasest as a heifer [at] the tender grass, And dost cry aloud as bulls,
“Because you rejoice, because you exult, || O spoilers of My inheritance, || Because you increase as a heifer [at] the tender grass, || And cry aloud as bulls,
Though ye rejoice, though ye be glad, O ye plunderers of my heritage, though ye be grown fat as the heifer at grass, and neigh as stud-horses:
You rejoice, you celebrate the plundering of my inheritance; you jump around like a calf stamping in its pasture; you neigh like a powerful horse.
From the Latin
Because you rejoice, and speak great things, pillaging my inheritance: because you are spread abroad as calves upon the grass, and have bellowed as bulls.
Simplified
Though for now you Babylonians celebrate and sing triumphantly as you plunder my special people, though for now you jump around like a frisky young cow treading out the grain, and neigh like stallions,
Because you are glad, because you are lifted up with pride, you wasters of my heritage, because you are playing like a young cow put out to grass, and you make a noise like strong horses;
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 agree closely, matching all twelve words. This indicates a strong consistency in the transmission of this verse across traditions.
כִּ֤י תִשְׂמְחוּ֙ כִּ֣י תַֽעֲלְז֔וּ שֹׁסֵ֖י נַחֲלָתִ֑י כִּ֤י תָפ֙וּשׁוּ֙ כְּעֶגְלָ֣ה דָשָׁ֔ה וְתִצְהֲל֖וּ כָּאֲבִּרִֽים׃
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 50:11
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.
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
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person masculine pluralHVqi2mp
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
עָלַז (alaz) is a primitive root meaning to exult or rejoice. It conveys a sense of jumping for joy and encompasses feelings of triumph and joyfulness. The entries consistently emphasize its use in expressing exuberant joy.
[עָלַז] vb. exult
base
H5937 [עָלַז] exult
5937 `alaz aw-laz'
a primitive root; to jump for joy, i.e. exult:--be joyful,
rejoice, triumph.
עָלַז (a.laz) — to exult.
(Qal) to exult, rejoice, triumph
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person masculine pluralHVqi2mp
The Hebrew word שָׁסָה (*shacah*) means to plunder or spoil. It is a primitive root used in various forms, primarily in the Qal and Poel stems, indicating actions of plundering or taking spoil. The entries highlight its usage in contexts related to destruction and robbery, with a specific reference to Isaiah 10:13.
[שָׁסָה] vb. spoil, plunder
Qal they plunder for themselves
Pō‛. = Qal
base
H8154 [שָׁסָה] spoil, plunder
8154 shacah shaw-saw'
or shasah (Isa. 10:13) {shaw-saw'}; a primitive root; to
plunder:--destroyer, rob, spoil(-er).
שָׁסָה (sha.sah) — to plunder.
1) to spoil, plunder, take spoil
1a) (Qal)
1a1) to plunder
1a2) plunderers (participle)
1b) (Poel) to plunder
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
נַחֲלָה (nachalah) refers to concepts of possession and inheritance, encompassing property, shares, and heritage. It is derived from a root meaning to inherit and is used in the context of estates and heirlooms. The entries consistently highlight its relation to ownership and inheritance without significant disagreement among lexicons.
נַחֲלָה 224 n.f. possession, property, inheritance
property
portion, share
inheritance
base
H5159 נַחֲלָה possession, property, inheritance . property
. portion, share
. inheritance
5159 nachalah nakh-al-aw'
from 5157 (in its usual sense); properly, something
inherited, i.e. (abstractly) occupancy, or (concretely) an
heirloom; generally an estate, patrimony or
portion:--heritage, to inherit, inheritance, possession.
Compare 5158.
see HEBREW for 05157
see HEBREW for 05158
נַחֲלָה (na.cha.lah) — inheritance.
1) possession, property, inheritance, heritage
1a) property
1b) portion, share
1c) inheritance, portion
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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
פּוּשׁ (puwsh) is a Hebrew verb that conveys the idea of leaping or springing about, as well as scattering or spreading. It appears in different forms, such as the Qal, which means to act proudly or frisk, and the Niphal, which indicates being scattered. The word is notably referenced in Nahum 3:18.
ref
H6335a פּוּשׁ appar. spring about H6335b פּוּשׁ Niph. be scattered
6335 puwsh poosh
a primitive root; to spread; figuratively, act
proudly:--grow up, be grown fat, spread selves, be scattered.
פּוּשׁ (push) — to leap.
1) to spring about
1a) (Qal) to frisk, act proudly (fig.)
פּוּשׁ (push) — to scatter.
(Niphal) to be scattered, be spread
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person masculine pluralHVqi2mp
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
The Hebrew word עֶגְלָה (*eglah*) means 'heifer' and refers to a female calf, particularly one that is nearly grown. It is also associated with a geographical location, עֶגְלַת (*eglat*), known as Eglath-shelishiyah, situated near Zoar and the southern border of Moab.
עֶגְלָה n.f. heifer
base
עֶגְלַת n.pr.loc. (the) third Eglath, near Zoar and S. border of Moab
base
H5697a עֶגְלָה heifer H5697b עֶגְלַת (the) third Eglath, near Zoar and S. border of Moab
5697 `eglah eg-law'
feminine of 5695; a (female) calf, especially one nearly
grown (i.e. a heifer):--calf, cow, heifer.
see HEBREW for 05695
עֶגְלָה (eg.lah) — heifer.
heifer
עֶגְלַת (eg.lat) — Eglath-shelishiyah.
§ Eglath = "heifer"
A place near Zoar and south of Moab
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
hef'-er (parah, in Nu 19 (see following article) and Ho 4:16; `eghlah, elsewhere in the Old Testament; damalis, in Heb 9:13):For the "heifer of three years old" in the King James Version, the Revised Version margin of Isa 15:5; Jer 48:34, see EGLATH-SHELISHIYAH. A young cow (contrast BULLOCK). The `eghlah figures specifically in religious rites only in the ceremony of De 21:1-9 for the cleansing of the land, where an unexpiated murder had been committed. This was not a sacrificial rite--the priests are witnesses only, and the animal was slain by breaking the neck--but sacrificial purity was required for the heifer.…
Heifer
Heb. ‘eglah, (Deut. 21:4, 6; Jer. 46:20). Untrained to the yoke (Hos. 10:11); giving milk (Isa. 7:21); ploughing (Judg. 14:18); treading out grain (Jer. 50:11); unsubdued to the yoke an emblem of Judah (Isa. 15:5; Jer. 48:34).
Heb. parah (Gen. 41:2; Num. 19:2). Bearing the yoke (Hos. 4:16)…
(1 Samuel 6:7-12; Job 21:10; Isaiah 7:21) The heifer or young cow was not commonly used for ploughing, but only for treading out the corn. (Hosea 10:11) but see Judg 14:18 When it ran about without any headstall, (26:4) hence the expression an "unbroken heifer," (Hosea 4:16) Authorized Version "backsliding" to which Israel is compared.
Red heifers were to be offered in sacrifice for the national sins, in the impressive manner described in Nu 19:1-10, illustrating the true sacrifice for sin in the person of Christ, Heb 9:13,14. The well-fed heifer was a symbol of wanton wildness, Jer 46:20 50:11 Ho 4:16.
דּוּשׁ (duwsh) is a Hebrew verb meaning to tread or thresh. It encompasses actions like trampling and breaking, with forms indicating both active and passive states, such as being trampled or threshed. The word appears in contexts related to agricultural processes, notably in Jeremiah 50:11.
דּוּשׁ, דִּישׁ vb. tread, thresh
Qal tread on, trample on
Niph. be trampled down
Hoph. be threshed
base
H1758 דּוּשׁ, דִּישׁ tread, thresh
1758 duwsh doosh
or dowsh {dosh}; or diysh {deesh}; a primitive root; to
trample or thresh:--break, tear, thresh, tread out (down), at
grass (Jer. 50:11, by mistake for 1877).
see HEBREW for 01877
דּוּשׁ (dush) — to tread.
1) to tread out, thresh
1a) (Qal) to tread on, trample on, thresh
1b) (Niphal) to be trampled down
1c) (Hophal) to be threshed
HVqrfsa — Verb · Qal · participle (active) feminine singularHVqrfsa
thresh'-ing (dush; aloao): Dush means literally, "to trample out." In Jer 51:33, darakh, is used of threshing. Fitches and cummin were beaten off with a rod. The distinction between beating and threshing is made in Isa 28:27. Gideon, in order to avoid being seen by the Midianites, beat out his wheat in a wine press instead of threshing it on the threshing-floor (Jud 6:11). For a general description of the threshing operations see AGRICULTURE.
Figurative: "Thou shalt thresh the mountains," i.e. thou wilt overcome great difficulties (Isa 41:15). Babylon's destruction was foretold poetically in the language of the threshing-floor (
Threshing
See AGRICULTURE.
[AGRICULTURE]
Was anciently and is still performed in the East, sometimes with a flail,
Ru 2:17 Isa 28:27; sometimes by treading out the grain with unmuzzled oxen, De 25:4, but more generally by means of oxen dragging an uncouth instrument over the sheaves of grain. See CORN.
The instrument most used in Palestine at this time is simply two short planks fastened side by side and turned up in front, like our common stone-sledge, having sharp stones or irons projecting from the under side, Isa 28:27 41:15 Am 1:3. The Egyptian mode is thus described by Niebuhr: "They use oxen, as the ancients did, to beat out their corn, by trampling upon…
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
Conj | V-Qal-Imperf-2fs — Conjunction · verb qal second person masculine pluralHC/Vqu2mp
אָבִּיר (abbiyr) means mighty or valiant, and can refer to men, angels, or animals. It also has metaphorical uses, describing enemies, princes, or sacrificial objects. The word can imply strength or obstinacy, and is associated with concepts of power in various contexts.
אָבִּיר adj. mighty, valiant
base
H47 אָבִּיר mighty, valiant
47 'abbiyr ab-beer'
for 46; --angel, bull, chiefest, mighty (one),
stout(-hearted), strong (one), valiant.
see HEBREW for 046
אַבִּיר (ab.bir) — mighty: ox.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: stallion.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: strong.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: angel.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
Prep | Adj — PrepositionHRd/Aampa
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