Jeremiah 8:17 — Word Study
WLCכִּי֩ הִנְנִ֨י מְשַׁלֵּ֜חַ בָּכֶ֗ם נְחָשִׁים֙ צִפְעֹנִ֔ים אֲשֶׁ֥ר אֵין־ לָהֶ֖ם לָ֑חַשׁ וְנִשְּׁכ֥וּ אֶתְכֶ֖ם נְאֻם־ יְהוָֽה׃ ס
BSAForkîy beholdhên [look, pay attention] I will sendshâlach [dispatch, let loose] snakesnâchâsh [serpents, poisonous creatures] ◂viperstsephaʻ [adder-like, venomous] thatʼăsher cannotʼayin be charmedlachash [tamed, controlled by incantation] and they will bitenâshak [attack, wound] youʼêth declaresnᵉʼum [utters, speaks authoritatively] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| כִּי֩ | for | Particle |
| הִנְנִ֨י | here I | Particle, suffix |
| מְשַׁלֵּ֜חַ | [am] about to send | Verb, Piel, participle (active) masculine singular |
| בָּכֶ֗ם | among you | Preposition, suffix |
| נְחָשִׁים֙ | snakes | Noun common, masculine plural absolute |
| צִפְעֹנִ֔ים | vipers | Noun common, masculine plural absolute |
| אֲשֶׁ֥ר | which | Particle |
| אֵין־ | there not | Noun common, masculine singular construct |
| לָהֶ֖ם | for them | Preposition, suffix |
| לָ֑חַשׁ | [is] a charm | Noun common, masculine singular absolute |
| וְנִשְּׁכ֥וּ | and they will bite | Verb, Piel, sequential perfect third person common plural |
| אֶתְכֶ֖ם | the object marker you | Particle, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “For behold, I will send snakes among you, vipers that cannot be charmed, and they will bite you,” declares the LORD. |
| KJV | For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the LORD. |
| ASV | For, behold, I will send serpents, adders, among you, which will not be charmed; and they shall bite you, saith Jehovah. |
| YLT | For, lo, I am sending among you serpents, Vipers that have no charmer, And they have bitten you, an affirmation of Jehovah. |
| WEB | “For, behold, I will send serpents, adders among you, which will not be charmed; and they will bite you,” says Yahweh. |
| BBE | See, I will send snakes and poison-snakes among you, against which the wonder-worker has no power; and they will give you wounds which may not be made well, says the Lord. |
All translations agree on the core message of the verse.
The structure features a main clause followed by descriptive and consequence clauses, emphasizing the warning's urgency.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצִפְעֹנִי
verbשָׁלַח
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 8:17
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 Prophecy of Judgmentgenerated
Jeremiah 8:17 presents a dire warning from the LORD regarding the consequences of the people's actions. This verse is part of a larger message about the impending judgment and the unyielding nature of their punishment, as illustrated by the imagery of snakes and vipers that cannot be charmed. The surrounding verses emphasize the gravity of the situation, highlighting the sorrow and despair that accompany the LORD's declaration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:24 | They will be wasted from hunger and ravaged by pestilence and bitter plague; I will send the fangs of wild beasts against them, with the venom of vipers that slither in the dust. |
| 2 | Isaiah 14:29 | Do not rejoice, all you Philistines, that the rod that struck you is broken. For a viper will spring from the root of the snake, and a flying serpent from its egg. |
| 3 | Amos 5:19 | It will be like a man who flees from a lion, only to encounter a bear, or who enters his house and rests his hand against the wall, only to be bitten by a snake. |
| 4 | Amos 9:3 | Though they hide themselves atop Carmel, there I will track them and seize them; and though they hide from Me at the bottom of the sea, there I will command the serpent to bite them. |
| 5 | Revelation 9:19 | For the power of the horses was in their mouths and in their tails; indeed, their tails were like snakes, having heads with which to inflict harm. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נְחָשִׁים, ne.cha.Shimgenerated
The word נָחָשׁ (nachash) means 'snake' or 'serpent,' often symbolizing danger or evil in the biblical context. It is used here to signify the imminent threat posed by these creatures, which are sent as a form of divine judgment.
The plural form נְחָשִׁים indicates multiple snakes, emphasizing the overwhelming nature of the threat. The choice of this word conveys a sense of urgency and danger, aligning with the overall tone of the warning from the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations align closely in their rendering of the verse, with all versions indicating the presence of snakes and vipers as a warning from the LORD.
Sentence Structuregenerated
The verse is structured around a main clause introduced by the finite verb מְשַׁלֵּ֜חַ (about to send), which governs the subsequent phrases detailing the nature of the threat. The subject is the LORD, who declares the action.
The sentence employs a series of noun phrases and prepositional phrases, creating a vivid picture of the impending danger. The order emphasizes the action of sending and the characteristics of the snakes, reinforcing the seriousness of the warning.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term נְחָשִׁים is rendered as ὄφεις (ophis), which also means 'snakes.' This choice maintains the original meaning while adapting it to the Greek audience's understanding of serpents as symbols of danger.
The translation reflects a consistent interpretation of the threat posed by these creatures, aligning with the Hebrew text's emphasis on their venomous nature.
In plain words — the whole versegenerated
Jeremiah 8:17 warns that the LORD will send snakes and vipers among the people, creatures that cannot be charmed. This is a symbol of the danger and judgment that awaits them as a consequence of their actions.
Frequently Asked Questionsgenerated
This indicates that the danger is inescapable and that the usual means of protection or control will not work against this threat.
Snakes often symbolize danger and evil in the Bible, making them a fitting representation of the judgment being pronounced.
It emphasizes the authority of God in delivering warnings and the seriousness of the consequences for disobedience.
This verse fits within a broader message of judgment and sorrow, highlighting the consequences of the people's actions and their need for repentance.
Reflection Questionsgenerated
- What are some ways we might ignore warnings in our own lives, and what can we learn from this passage?
- How can we recognize the dangers that we face, similar to the snakes mentioned in this verse?
- In what ways can we seek protection from the dangers around us, as the people were warned about?
- How does understanding the seriousness of God's warnings affect our actions and decisions?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, interpreting it in the context of divine judgment and human sinfulness.
Behold, I will send you serpents, rulers (or as the Septuagint translated, deadly ones) with whom there is no enchantment. And they will bite you, says the Lord, incurably, and you will fail with the pain of your heart.Early Church Fathers on Jeremiah 8 →
You should know that the disease of envy is harder to cure than any other. I would say that someone tainted by its poison is almost beyond healing.Early Church Fathers on Jeremiah 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 8:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor, behold, I will send serpents, cockatrices, among you,.... The Chaldeans, comparable to these noxious and hurtful creatures, because of the mischief they should do unto them.
Read John Gill on Jeremiah 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the LORD. I - Yahweh.
Read Robert Jamieson on Jeremiah 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe proceeds in increasing of their terror: q.d. There will be no appeasing or allaying of their fury by any art or method; therefore represented by the cockatrice, called in Latin regulus, or king of serpents, as putting to flight all other serpents; but by apposition to serpents, showing what kind of serpent they shall be, a sort that cannot be charmed, viz. such an enemy as by no entreaty can be made exorable: see on . LXX. deadly serpents. They shall bite you; they shall afflict you with sore punishments, not only stings in their tails, as scorpions, but in their teeth, whereby they shall devour you, .
Read Matthew Poole on Jeremiah 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 8:17 For, behold, I will send serpents, cockatrices, among you, which [will] not [be] charmed, and they shall bite you, saith the LORD.Ver. 17. Behold, I will send serpents, cockatrices,] i.e., Chaldees, no less virulent than serpents, as violent as horses. Serpentum tot sunt venena quot genera, tot pernicies quot species, tot dolores quot colores, saith an ancient. Serpents are of several sorts, but all poisonous and pernicious. The basilisk or cockatrice here instanced (the worst sort of serpents, say the Septuagint here) goeth not upon the belly, as other serpents, but erect from the middle part, and doth so infect the air, that by the pestilent breath coming therefrom fruits…
Read John Trapp on Jeremiah 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Serpents, cockatrices.—There is a sudden change of figure, one new image of terror starting from the history of the fiery serpents of Num 21:6, or, possibly, from the connection of Dan with the “serpent” and “adder” in Genesis 49:17. It is not easy to identify the genus and species of the serpents of the Bible. Here the two words are in apposition. “Cockatrice,” however, cannot be right, that name belonging, as an English word, to legendary zoology. The Vulg. gives “basilisk.” In Proverbs 23:32 it is translated by “adder.” In any case it implies a hissing venomous snake (probably the cerastes or serpens regulus), and the symbolism which identified it with the Assyrian or Chaldæan power…
Read Charles John Ellicott on Jeremiah 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. I will send serpents] These were symbols of the enemies that were coming against them; a foe that would rather slay them and destroy the land than get booty and ransom.
Read AdamClarke on Jeremiah 8 →CambridgeThe Cambridge Bible for Schools and Colleges17. basilisks] better (mg.) adders, for the basilisk was only fabulous. The creature here meant cannot be identified with certainty. See conjectures in Dr., pp. 351 f. No art of the charmer will avail against the foe here figured. The serpent-charming art is still kept up in the East. It is supposed that the sharp shrill sounds which the charmers produce by their voice or an instrument are the means by which the desired result is reached. They also “repeatedly breathe strongly into the face of the serpent and occasionally blow spittle, or some medicated composition upon them.” Thomson, op. cit. p. 154. 18–9:1. See summary at commencement of section.
Read Cambridge on Jeremiah 8 →Albert Barnes1798–1870Barnes' Notes on the BibleI will send - Or, am sending. No prophet changes his metaphors so suddenly as Jeremiah. The invading army is now compared to snakes, whom no charming can soothe, and whose bite is fatal. Compare Numbers 21:5-6.
Read Albert Barnes on Jeremiah 8 →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
“For behold, I will send snakes among you, vipers that cannot be charmed, and they will bite you,” declares the LORD.
“For, behold, I will send serpents, adders among you, which will not be charmed; and they will bite you,” says Yahweh.
“For behold, I will send snakes among you, vipers that cannot be charmed, and they will bite you,” declares the LORD.
The Lord says, “Yes indeed, I am sending an enemy against you that will be like poisonous snakes which cannot be charmed away. And they will inflict fatal wounds on you.”
Tyndale line
For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the LORD.
For, behold, I will send serpents, adders, among you, which will not be charmed; and they shall bite you, saith Jehovah.
For, behold, I will send serpents, basilisks, among you, which will not be charmed; and they shall bite you, saith the LORD.
For behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the LORD.
For beholde, I will sende serpents, and cockatrices among you, which will not be charmed, and they shall sting you, sayth the Lord.
Strictly literal
For behold, I send among you serpents, vipers against which there is no charm, and they shall bite you, saith Jehovah.
For, lo, I am sending among you serpents, Vipers that have no charmer, And they have bitten you, an affirmation of Jehovah.
For behold, I am sending serpents among you, || Vipers that have no charmer, || And they have bitten you,” || A declaration of YHWH.
For, behold, I will send out against you serpents, basilisks, for which there is no charm, and they shall bite you, saith the Lord.
For see, I am sending out snakes among you, vipers that you cannot charm. They will bite you—this is Yahweh's declaration.'”
From the Latin
For behold I will send among you serpents, basilisks, against which there is no charm: and they shall bite you, saith the Lord.
Simplified
Watch out! I'm sending snakes among you, vipers that can't be charmed. They will come and bite you, declares the Lord.
See, I will send snakes and poison-snakes among you, against which the wonder-worker has no power; and they will give you wounds which may not be made well, says the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 11 out of 14 words matched. The Dead Sea Scrolls, however, contain significant editorial additions, indicating that the original text may have been partially damaged.
כִּי֩ הִנְנִ֨י מְשַׁלֵּ֜חַ בָּכֶ֗ם נְחָשִׁים֙ צִפְעֹנִ֔ים אֲשֶׁ֥ר אֵין־ לָהֶ֖ם לָ֑חַשׁ וְנִשְּׁכ֥וּ אֶתְכֶ֖ם נְאֻם־ יְהוָֽה׃ ס
11 of the 14 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.
[כי] [הנ׳ני] [משלח] [ב׳כם] [נחשים] [צפענים] [אשר] [אין] [ל׳הם] [לחש] [ונשכו] [את׳כם] [נאם] [יהוה]
nothing on the leather here — 14 supplied entire by an editor.
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 8:17
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
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…
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part | Suff — Particle · suffixHTj/Sp1bs
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
The Hebrew word נָחָשׁ (*nachash*) means 'serpent' or 'snake.' It can refer to a literal snake, a bronze image of a serpent, or even a mythological fleeing serpent. The word is derived from a root meaning to hiss, which relates to the sound snakes make.
נָחָשׁ n.m. serpent
serpent
bronze image of serpent
mythol. fleeing serpent
base
H5175 נָחָשׁ serpent
5175 nachash naw-khawsh'
from 5172; a snake (from its hiss):--serpent.
see HEBREW for 05172
נָחָשׁ (na.chash) — serpent.
1) serpent, snake
1a) serpent
1b) image (of serpent)
1c) fleeing serpent (mythological)
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word צֶ֫פַע (*tsepha'*) refers to a poisonous serpent, specifically a viper or adder. It is derived from an unused root meaning to extrude, suggesting a connection to the hissing sound of such snakes. The related term צִפְעוֹנִי (*tsiph'oni*) also denotes a poisonous serpent. Both terms appear in contexts that emphasize their venomous nature.
צֶ֫פַע n.m. a (poisonous) serpent (from hissing ?);—Is 14:29; usu. taken as = following [r.dj.ac].
done
צִפְעוֹנִי n.m. id. [r.dj.ab]; a venomous viper, but vipers do not lay eggs
base
H6848a צֶ֫פַע a (poisonous) serpent H6848b צִפְעוֹנִי id. [6848a]
6848 tsepha` tseh'-fah; or tsiph from an unused root meaning to extrude; a viper (as thrusting out the tongue, i.e. hissing):--adder, cockatrice.
צֶ֫פַע (tse.pah) — serpent.
1) poisonous serpent
1a) a viper snake or adder
צִפְעוֹנִי (tsiph.o.ni) — serpent.
1) poisonous serpent
1a) a viper
Also means: tse.pah (צֶ֫פַע "serpent" H6848A)
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
The Hebrew word לַ֫חַשׁ (*lachash*) means a whisper or charm, and can refer to both positive and negative connotations, such as private prayer or incantations. It is associated with charms and amulets, particularly those worn by women. The entries highlight its use in contexts of enchantment and prayer.
לַ֫חַשׁ n.[m.] a whispering, charming
serpent-charming
charms, amulets, worn by women
whisper of prayer
base
H3908 לַ֫חַשׁ a whispering, charming
3908 lachash lakh'-ash
from 3907; properly, a whisper, i.e. by implication, (in a
good sense) a private prayer, (in a bad one) an incantation;
concretely, an amulet:--charmed, earring, enchantment, orator,
prayer.
see HEBREW for 03907
לַ֫חַשׁ (la.chash) — charm.
1) whispering, charming
1a) serpent-charming
1b) charms, amulets (worn by women)
1c) whisper (of prayer)
N-ms — Noun common · masculine singular absoluteHNcmsa
charm: Definition.--The word charm is derived from the Latin carmen, "a song," and denotes strictly what is sung; then it comes to mean a magical formula chanted or recited with a view to certain desired results. Charm is distinguished from amulet in this, that the latter is a material object having as such a magical potency, though it is frequently an inscribed formula on it that gives this object its power (see AMULET). The word charm stands primarily for the incantation, though it is often applied to an inscribed amulet.
A charm may be regarded as having a positive or a negative effect. In the first case it is supposed to secure some desired object or result (see AMULET). In the second, it is conceived as having the power of warding off evils, as the evil eye, the inflictions of evil spirits and the like. In the last, its negative meaning, the word "countercharm" (German, Gegenzauber)…
נָשַׁךְ (nashak) primarily means 'to bite,' as in the action of striking with a sting, often associated with serpents. It also has a figurative sense related to financial transactions, specifically to 'pay interest' or 'lend upon usury.' The entries indicate that it can be used in different grammatical forms, such as Qal and Piel for biting, and Qal and Hiphil for lending with interest.
נָשַׁךְ vb. bite
Qal bite
Pi. and they shall bite you fatally
base
[נָשַׁךְ] vb. denom pay, give interest
Qal interest of anything off which one giveth interest
Hiph. make one give interest
base
H5391a נָשַׁךְ bite H5391b נָשַׁךְ vb. denom pay, give interest
5391 nashak naw-shak'
a primitive root; to strike with a sting (as a serpent);
figuratively, to oppress with interest on a loan:--bite, lend
upon usury.
נָשַׁךְ (na.shakh) — to bite.
1) to bite
1a) (Qal) to bite
1b) (Piel) to bite
נָשַׁךְ (na.shakh) — to pay interest.
1) to pay, give interest, lend for interest or usury
1a) (Qal) to give interest
1b) (Hiphil) to make to give interest
Conj | V-Piel-3cp — Verb · Piel · sequential perfect third person common pluralHc/Vpq3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp2mp
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt