Psalms 104:11 — Word Study
WLCיַ֭שְׁקוּ כָּל־ חַיְת֣וֹ שָׂדָ֑י יִשְׁבְּר֖וּ פְרָאִ֣ים צְמָאָֽם׃
BSAThey give drinkshâqâh▸ [provide water, quench thirst] to everykôl [all, each] beastchay [living creature, animal] of the fieldsâdeh [wilderness, open land] the wild donkeyspereʼ [feral, untamed, onagers, wild asses] quenchshâbar▸ [satisfy, break] their thirsttsâmâʼ [dryness, parched condition]
| Greek | English | Parsing |
|---|---|---|
| יַ֭שְׁקוּ | they give drink to | Verb, Hiphil, imperfect third person masculine plural |
| כָּל־ | every | Noun common, masculine singular construct |
| חַיְת֣וֹ | animal of | Noun common, feminine singular construct |
| שָׂדָ֑י | [the] field | Noun common, masculine singular absolute |
| יִשְׁבְּר֖וּ | they break | Verb, Qal, imperfect third person masculine plural |
| פְרָאִ֣ים | wild donkeys | Noun common, masculine plural absolute |
| צְמָאָֽם׃ | thirst their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They give drink to every beast of the field; the wild donkeys quench their thirst. |
| KJV | They give drink to every beast of the field: the wild asses quench their thirst. |
| ASV | They give drink to every beast of the field; The wild asses quench their thirst. |
| YLT | They water every beast of the field, Wild asses break their thirst. |
| WEB | They give drink to every animal of the field. The wild donkeys quench their thirst. |
| BBE | They give drink to every beast of the field; the mountain asses come to them for water. |
All translations agree on the essential meaning of the verse.
The sentence has a main clause followed by two noun phrases and a verb phrase, emphasizing the action of providing drink and the creatures involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁבַר
verbשָׁקָה
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 — Psalms 104:11
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 — God's Provision for Creationgenerated
Psalm 104:11 highlights God's abundant provision for all living creatures. The psalmist reflects on how God supplies water to every beast of the field, ensuring that even the wild donkeys can quench their thirst. This verse is part of a larger passage that celebrates God's creative power and care for the natural world, as seen in the verses surrounding it, such as Psalm 104:10 and Psalm 104:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 145:16 | You open Your hand and satisfy the desire of every living thing. |
| 2 | Job 39:5–8 | Who set the wild donkey free? Who released the swift donkey from the harness? |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יַ֭שְׁקוּ, Yash.kugenerated
The verb שָׁקָה (sha.qah) means to give water or a drink. It is a Hiphil form, indicating that the subject causes the action to occur. In this context, it describes how God actively provides sustenance to His creatures, ensuring that they have the necessary resources to thrive.
This word emphasizes God's role as a caretaker of creation, highlighting the importance of water for life. The act of giving drink is not just a physical necessity; it symbolizes God's nurturing presence in the world.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'They give drink to every beast of the field; the wild donkeys quench their thirst.' This is consistent across translations, including the KJV and ASV, which also reflect the same meaning.
Sentence Structuregenerated
The main verb יַ֭שְׁקוּ governs the sentence, indicating the action of providing drink. The structure includes noun phrases that specify the recipients of this action: 'every beast of the field' and the wild donkeys.
The sentence structure highlights the relationship between the action of giving drink and the creatures receiving it, illustrating God's care for all living beings.
Septuagint Backgroundgenerated
The Septuagint translates שָׁקָה as ποτιοῦσιν, which also means 'to give drink.' This choice maintains the focus on the act of providing water, similar to the Hebrew.
The Greek word carries the same connotation of sustenance, reinforcing the theme of divine provision found in the original Hebrew text.
In plain words — the whole versegenerated
Psalm 104:11 tells us that God provides water for every beast of the field, including wild donkeys, ensuring they can quench their thirst. This verse highlights God's care for all living creatures and His provision of essential resources for life.
Frequently Asked Questionsgenerated
This means that God provides for all creatures, ensuring they have the water they need to survive, reflecting His care for creation.
Wild donkeys symbolize untamed nature and freedom, illustrating that God's provision extends even to the most independent of creatures.
Just as God provides for animals, He also cares for humans, offering sustenance and support in our lives.
Thirst represents a basic need for life, and God's provision of water symbolizes His nurturing presence and care for all living beings.
Reflection Questionsgenerated
- How can I recognize God's provision in my own life?
- What does it mean to me that God cares for all creatures?
- In what ways can I reflect God's care for creation in my actions?
- How does understanding God's provision for animals affect my view of environmental stewardship?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, referenced this verse to discuss God's care for creation in their writings.
For it follows, "All the beasts of the wood shall drink" [Psalms 104:11].Early Church Fathers on Psalms 104 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 104:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey give drink to every beast of the field,.... These fountains, springs, and rivers, afford water for all the beasts of the field; who are therefore said to honour and praise the Lord on account of it, Isaiah 43:19.
Read John Gill on Psalms 104 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe sendeth the springs into the valleys, which run among the hills.
Read Robert Jamieson on Psalms 104 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich he mentions, partly because they are dry and thirsty creatures; and partly because they live in dry and desolate wildernesses, and are neither ruled nor regarded by men, and are most stupid creatures, and yet are plentifully provided for by the care and bounty of Divine Providence.
Read Matthew Poole on Psalms 104 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 104:11 They give drink to every beast of the field: the wild asses quench their thirst.Ver. 11. They give drink to every beast] A great mercy, as we have lately found in these late dry years, 1653, 1654, wherein God hath given us to know the worth of water by the want of it, Bona sunt a tergo formosissima. The wild asses] Those hottest creatures, Job 39:8-11.
Read John Trapp on Psalms 104 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The wild asses quench their thirst.] The פרא pere, onager or wild ass, differs in nothing from the tame ass, only it has not a broken spirit, and is consequently more lively and active. It is so very swift that no horse except the Arab barb can overtake it. It is a gregarious animal, and they go in troops to feed and to drink. It is very timid, or rather jealous of its liberty, and therefore retires deep into the desert; yet even there the providence of God regards it; springs are provided, and it has the instinct to find them out.
Read AdamClarke on Psalms 104 →CambridgeThe Cambridge Bible for Schools and Colleges11. every beast of the field] Wild animals, as distinguished from domesticated animals, the ‘cattle’ of Psalms 104:14. the wild asses] Mentioned particularly as one of the most striking and beautiful of wild animals. See Davidson’s note on Job 39:7, a passage which may have been in the Psalmist’s mind, for he was evidently familiar with Job. Jeremiah (Jeremiah 14:6) draws a graphic picture of the sufferings of the wild ass in a drought. quench] Lit. break. Cp. frangere sitim.
Read Cambridge on Psalms 104 →Albert Barnes1798–1870Barnes' Notes on the BibleThey give drink to every beast of the field - All are thus kept alive. The wild beasts that roam at large, find water thus provided for them.
Read Albert Barnes on Psalms 104 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Beast of the field—A term for land animals in general. Wild asses— Here mentioned, perhaps, as specimens of animals inhabiting parched deserts, familiar with suffering from thirst, and hence extreme examples of divine care.
Read Daniel Denison Whedon on Psalms 104 →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 give drink to every beast of the field; the wild donkeys quench their thirst.
They give drink to every animal of the field. The wild donkeys quench their thirst.
They give drink to every beast of the field; the wild donkeys quench their thirst.
They provide water for all the animals in the field; the wild donkeys quench their thirst.
Tyndale line
They give drink to every beast of the field: the wild asses quench their thirst.
They give drink to every beast of the field; The wild asses quench their thirst.
They give drink to every beast of the field; the wild asses quench their thirst.
They give drink to every beast of the field: the wild asses quench their thirst.
They shall giue drinke to all the beasts of the fielde, and the wilde asses shall quench their thirst.
Strictly literal
They give drink to every beast of the field; the wild asses quench their thirst.
They water every beast of the field, Wild asses break their thirst.
They water every beast of the field, || Wild donkeys break their thirst.
They give drink to all the beasts of the field: the wild asses quench [thereon] their thirst.
They supply water for all the animals of the field; the wild donkeys quench their thirst.
From the Latin
Saying: To thee will I give the land of Chanaan, the lot of your inheritance.
Simplified
They provide water for all the wild animals, and wild donkeys quench their thirst.
They give drink to every beast of the field; the mountain asses come to them for water.
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 aligns with the Septuagint in meaning, as both emphasize God's provision for all creatures. The Dead Sea Scrolls also support this reading, with the 4Q86 manuscript closely matching the Masoretic Text.
יַ֭שְׁקוּ כָּל־ חַיְת֣וֹ שָׂדָ֑י יִשְׁבְּר֖וּ פְרָאִ֣ים צְמָאָֽם׃
7 of the 7 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.
ישקו חיות את הא ישכירו פראים צמא׳ם
7 words on the leather.
[ישקו] [כול] [חיתו] [שדי] ישברו [פראים] [צמא׳ם]
nothing on the leather here — 1 partly restored, 6 supplied entire by an editor.
ישקו [כל] [חיתו] [שדי] ישברו [פראים] [צמא׳ם]
nothing on the leather here — 2 partly restored, 5 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 Psalms 104:11
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.
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
N-fs | Suff — 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…
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
N-ms — Noun common · masculine singular absoluteHNcmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
פֶּ֫רֶא (pere') refers to a wild ass or wild donkey. It is derived from a root meaning to run wild, indicating its untamed nature. This term appears in the context of the Old Testament, specifically noted in Jeremiah 2:24.
פֶּ֫רֶא n.m. wild ass
base
H6501 פֶּ֫רֶא wild ass
6501 pere' peh'-reh
or pereh (Jeremiah 2:24) {peh'-reh}; from 6500 in the
secondary sense of running wild; the onager:--wild (ass).
see HEBREW for 06500
פֶּ֫רֶא (pe.re) — wild donkey.
wild ass
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word צָמָא (tsama') means 'thirst' and can refer to both literal and figurative thirst. It is derived from the root word צָמָא (H6770). All entries consistently define it as thirst, with no significant disagreement among the lexicons.
צָמָא n.[m.] thirst
base
H6772 צָמָא thirst
6772 tsama' tsaw-maw'
from 6770; thirst (literally or figuratively):--thirst(-y).
see HEBREW for 06770
צָמָא (tsa.ma) — thirst.
thirst
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp