Psalms 105:37 — Word Study
WLCוַֽ֭יּוֹצִיאֵם בְּכֶ֣סֶף וְזָהָ֑ב וְאֵ֖ין בִּשְׁבָטָ֣יו כּוֹשֵֽׁל׃
BSAHe brought [Israel] outyâtsâʼ▸ [with great wealth, carrying loads of jewelry] with silverkeçeph [money] and goldzâhâb [a valuable metal] and noneʼayin [not one, no one at all] among His tribesshêbeṭ [or clans, a group of people with a common ancestry] stumbledkâshal [or was feeble, lost their balance due to weakness]
| Greek | English | Parsing |
|---|---|---|
| וַֽ֭יּוֹצִיאֵם | and he brought out them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| בְּכֶ֣סֶף | with silver | Preposition, noun common masculine singular absolute |
| וְזָהָ֑ב | and gold | Conjunction, noun common masculine singular absolute |
| וְאֵ֖ין | and there not | Conjunction, noun common masculine singular construct |
| בִּשְׁבָטָ֣יו | among tribes his | Preposition, noun common masculine plural construct, suffix |
| כּוֹשֵֽׁל׃ | [was one who] stumbled | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He brought Israel out with silver and gold, and none among His tribes stumbled. |
| KJV | He brought them forth also with silver and gold: and there was not one feeble person among their tribes. |
| ASV | And he brought them forth with silver and gold; And there was not one feeble person among his tribes. |
| YLT | And bringeth them out with silver and gold, And there is not in its tribes a feeble one. |
| WEB | He brought them out with silver and gold. There was not one feeble person among his tribes. |
| BBE | He took his people out with silver and gold: there was not one feeble person among them. |
All translations agree on the meaning and wording of this verse.
The structure features a main clause with two subordinate phrases that provide additional context about the action and its implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכָּשַׁל
verbכָּשַׁל
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 105:37
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 Deliverance of Israelgenerated
Psalms 105:37 recounts how God led the Israelites out of Egypt, emphasizing His provision of wealth and security during their departure. This verse highlights the miraculous nature of their exodus and God's protection over His people, ensuring that none among them faltered or stumbled as they left their bondage behind.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 15:14 | But I will judge the nation they serve as slaves, and afterward they will depart with many possessions. |
| 2 | Exodus 3:22 | Every woman shall ask her neighbor and any woman staying in her house for silver and gold jewelry and clothing, and you will put them on your sons and daughters. So you will plunder the Egyptians.” |
| 3 | Exodus 12:35–36 | Furthermore, the Israelites acted on Moses’ word and asked the Egyptians for articles of silver and gold, and for clothing. |
| 4 | Acts 13:17 | The God of the people of Israel chose our fathers. He made them into a great people during their stay in Egypt, and with an uplifted arm He led them out of that land. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יָצָא, yatsa'generated
The verb יָצָא (yatsa') is a hiphil form, indicating that God actively brought Israel out of Egypt. This word conveys the idea of emergence and departure, emphasizing the act of leading a group from one place to another, often associated with liberation.
In this context, it signifies not just a physical exit but a significant spiritual and social transition for the Israelites. The use of the suffix indicates that the subject is plural, referring to the entire nation of Israel, highlighting the collective experience of deliverance.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that God brought Israel out with wealth, specifically mentioning silver and gold.
Sentence Structuregenerated
The finite verb יּוֹצִיאֵם governs the main clause, indicating the action of bringing out. The structure includes a prepositional phrase detailing how they were brought out, followed by additional phrases that describe the wealth and the condition of the tribes.
The word order emphasizes the action of God as the subject, with the wealth and the state of the tribes as important details, reinforcing the miraculous nature of the event.
Septuagint Backgroundgenerated
The Septuagint uses αὐτοὺς to translate the Hebrew יָצָא, indicating a direct correspondence in meaning. This choice reflects a consistent understanding of the act of bringing out as a significant deliverance.
The Greek term used also emphasizes the collective nature of the Israelites' departure, aligning with the Hebrew text's focus on the nation as a whole.
In plain words — the whole versegenerated
Psalms 105:37 tells us that God brought the Israelites out of Egypt with great wealth, including silver and gold, and none of His people stumbled during their departure. This verse highlights God's miraculous provision and protection as they left slavery behind.
Frequently Asked Questionsgenerated
This indicates that God provided abundantly for the Israelites as they left Egypt, ensuring they had wealth for their journey.
This emphasizes God's protection over His people during their exodus, ensuring their safe passage and stability as they left slavery.
It illustrates God's faithfulness in fulfilling His promises to Israel, providing for them materially and spiritually as they transitioned to freedom.
Related passages include Genesis 15:14 and Exodus 12:35-36, which also highlight God's provision during the Exodus.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life?
- How can I trust in God's protection during times of transition?
- What does it mean for me to leave behind things that hold me in bondage?
- How can I share the story of God's faithfulness with others?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, emphasizing God's provision for the Israelites as they left Egypt enriched with silver and gold.
Now he adds this also to the praises of God, that He led the Israelites out of Egypt enriched with silver and gold; because even they were then in such a condition, that they could not as yet despise the just and due, though temporal,Early Church Fathers on Psalms 105 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 105:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe brought them forth also with silver and gold,.... That is, God brought forth the Israelites out of Egypt by means of the above plagues, laden with great riches, with jewels of gold and of silver,
Read John Gill on Psalms 105 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe turned their waters into blood, and slew their fish. -The three plagues omitted out of the ten are the murrain of the cattle and the boils, the fifth and the sixth, and the darkness, the ninth;
Read Robert Jamieson on Psalms 105 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFeeble person; diseased or unable for his journey; which in so vast a body, and in a time of such mortality as it had been in Egypt, and in a people which had been so long and so dreadfully oppressed as the Israelites were, was wonderful; but they all journeyed on foot, .
Read Matthew Poole on Psalms 105 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:37 He brought them forth also with silver and gold: and [there was] not one feeble [person] among their tribes.Ver. 37. He brought them forth also with silver and gold] Which they had dearly earned in Egypt, but could not get, till God, the right owner of all, set them in a course, Exodus 12:35-36, dispensing with his own law. There was not one feeble person] But all able and fit for their journey, Viatico et firma valetudine instructi.
Read John Trapp on Psalms 105 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) Feeble person.—Literally, stumbling. (Comp. Isaiah 5:27 : “None shall be weary or stumble among them,” i.e., none unfit for the march and military duty.)
Read Charles John Ellicott on Psalms 105 →CambridgeThe Cambridge Bible for Schools and Colleges37–45. The Exodus, the miracles of the wilderness, and the settlement in Canaan.
Read Cambridge on Psalms 105 →Albert Barnes1798–1870Barnes' Notes on the BibleHe brought them forth also with silver and gold - Which they had begged of the Egyptians. In Exodus 12:35, it is said, in our translation, that they had “borrowed” this gold and silver, together with raiment, of the Egyptians.
Read Albert Barnes on Psalms 105 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible37. With silver and gold—God had promised Abraham (Genesis 15:14) that his descendants should “come out of Egypt with great substance;” and again to Moses, “When ye go ye shall not go empty.”Exodus 3:21.
Read Daniel Denison Whedon on Psalms 105 →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
He brought Israel out with silver and gold, and none among His tribes stumbled.
He brought them out with silver and gold. There was not one feeble person among his tribes.
He brought Israel out with silver and gold, and none among His tribes stumbled.
He brought his people out enriched with silver and gold; none of his tribes stumbled.
Tyndale line
He brought them forth also with silver and gold: and there was not one feeble person among their tribes.
And he brought them forth with silver and gold; And there was not one feeble person among his tribes.
And he brought them forth with silver and gold: and there was not one feeble person among his tribes.
He brought them forth also with silver and gold: and there was not one feeble person among their tribes.
He brought them forth also with siluer and golde, and there was none feeble among their tribes.
Strictly literal
And he brought them forth with silver and gold; and there was not one feeble among their tribes.
And bringeth them out with silver and gold, And there is not in its tribes a feeble one.
And brings them out with silver and gold, || And there is not a feeble one in its tribes.
And he brought them forth with silver and gold: and there was not one that stumbled among his tribes.
He brought the Israelites out with silver and gold; none of his tribes stumbled on the way.
From the Latin
And they sacrificed their sons, and their daughters to devils.
Simplified
Then he led his people out of Egypt, carrying silver and gold—not one among the tribes was stumbling along.
He took his people out with silver and gold: there was not one feeble person among them.
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 is supported by the Septuagint, which matches all six words in this verse. The Dead Sea Scrolls contain partial restorations but agree with the Masoretic Text in the overall message of God's deliverance and provision.
וַֽ֭יּוֹצִיאֵם בְּכֶ֣סֶף וְזָהָ֑ב וְאֵ֖ין בִּשְׁבָטָ֣יו כּוֹשֵֽׁל׃
6 of the 6 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.
[ויוצא] את עמ׳ו [בכסף] [וזהב] [ואין] [בשבטי׳ו] [כושל]
1 word on the leather — 1 partly restored, 6 supplied entire by an editor.
ויוצא עמ׳ו [בכסף] [וזהב] [ואין] בשבטי׳ו כושל
2 words on the leather — 2 partly restored, 3 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 105:37
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.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
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
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa