Psalms 135:8 — Word Study
WLCשֶֽׁ֭הִכָּה בְּכוֹרֵ֣י מִצְרָ֑יִם מֵ֝אָדָ֗ם עַד־ בְּהֵמָֽה׃
BSAHe struck downnâkâh■ [smote, killed] the firstbornbᵉkôwr [initial offspring, premier child] of EgyptMitsrayim [the northeastern African nation] of both manʼâdâm [human, Adam's descendants] andʻad beastbᵉhêmâh [animal, livestock, including large quadruped mammals]
| Greek | English | Parsing |
|---|---|---|
| שֶֽׁ֭הִכָּה | who struck down | Particle, verb hiphil perfect third person masculine singular |
| בְּכוֹרֵ֣י | [the] firstborn of | Noun common, masculine plural construct |
| מִצְרָ֑יִם | Egypt | Noun proper |
| מֵ֝אָדָ֗ם | from humankind | Preposition, noun common masculine singular absolute |
| עַד־ | unto | Preposition |
| בְּהֵמָֽה׃ | animal[s] | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He struck down the firstborn of Egypt, of both man and beast. |
| KJV | Who smote the firstborn of Egypt, both of man and beast. |
| ASV | Who smote the first-born of Egypt, Both of man and beast; |
| YLT | Who smote the first-born of Egypt, From man unto beast. |
| WEB | He struck the firstborn of Egypt, both of man and animal. |
| BBE | He put to death the first-fruits of Egypt, of man and of beast. |
All translations agree on the action described in this verse.
The sentence has a main clause with two prepositional phrases that clarify the action's scope.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 135:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Judgment on Egyptgenerated
Psalm 135:8 recounts a significant event in Israel's history where God demonstrated His power by striking down the firstborn in Egypt. This act was part of the larger narrative of the Exodus, where God freed the Israelites from slavery. The psalm emphasizes God's sovereignty over nations and His ability to execute judgment, as seen in other passages like Exodus 12:12-29.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:51 | He struck all the firstborn of Egypt, the virility in the tents of Ham. |
| 2 | Psalm 105:36 | Then He struck all the firstborn in their land, the firstfruits of all their vigor. |
| 3 | Psalm 136:10 | He struck down the firstborn of Egypt His loving devotion endures forever. |
| 4 | Exodus 12:12–29 | On that night I will pass through the land of Egypt and strike down every firstborn male, both man and beast, and I will execute judgment against all the gods of Egypt. I am the LORD. |
| 5 | Exodus 13:15 | And when Pharaoh stubbornly refused to let us go, the LORD killed every firstborn in the land of Egypt, both of man and beast. This is why I sacrifice to the LORD the firstborn male of every womb, but I redeem all the firstborn of my sons.’ |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שֶֽׁ֭הִכָּה, She.hi.kahgenerated
The verb נָכָה (nakah) means to strike or smite, indicating a forceful action. In this context, it refers to God's decisive judgment against Egypt, highlighting His authority over life and death.
The parsing as a hiphil perfect verb shows that this action was completed in the past, emphasizing the finality of God's judgment. This word is often used in the context of divine punishment, making it clear that this was an act of God against the Egyptians.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as He struck down, which is consistent across the KJV and ASV.
Sentence Structuregenerated
The main verb הִכָּה (he struck down) governs the entire clause, with the object בְּכוֹרֵי מִצְרָיִם (the firstborn of Egypt) following it. The structure emphasizes the action taken by God.
The additional phrases מֵאָדָם (from humankind) and עַד־בְּהֵמָה (unto animals) specify the extent of God's judgment, indicating it affected all living beings.
Septuagint Backgroundgenerated
The Septuagint translates שֶֽׁ֭הִכָּה as ἐπάταχεν (he struck), which carries a similar connotation of forceful action. This choice reflects the translators' understanding of God's decisive intervention.
The term used in the Septuagint maintains the focus on the act of striking down, reinforcing the theme of divine judgment present in the Hebrew text.
In plain words — the whole versegenerated
Psalm 135:8 tells us that God struck down the firstborn of Egypt, affecting both humans and animals. This event is a key part of the story of the Exodus, where God demonstrated His power and judgment against Egypt.
Frequently Asked Questionsgenerated
It signifies God's judgment against Egypt for their oppression of the Israelites, marking a pivotal moment in the Exodus.
The firstborn often holds a special status and represents the strength of a family or nation, making this act a profound statement of God's power.
This verse illustrates God's sovereignty and power over nations, which is a central theme of the psalm.
Similar acts of judgment can be seen in the plagues of Egypt, particularly in Exodus 12:12-29.
Reflection Questionsgenerated
- How do I see God's judgment and mercy at work in the world today?
- What can I learn from the significance of the firstborn in biblical narratives?
- How does understanding God's power in this verse affect my faith?
- In what ways can I reflect on God's sovereignty in my own life?
The early church on this verse — how the Fathers read it
The early church fathers often referenced God's acts in the Exodus. Here, Augustine of Hippo comments on God's judgment and mercy as seen in this verse.
We see therefore these things in that work of His; we praise, we marvel at, we bless God; let us see what He has done among men for His people.Early Church Fathers on Psalms 135 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 135:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho smote the firstborn of Egypt, both of man and beast. Which was the last of the plagues inflicted on the Egyptians; and is particularly mentioned, because, by means of it, they were made willing
Read John Gill on Psalms 135 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho smote the firstborn of Egypt, both of man and beast. Who smote the first-born of Egypt, both of man and beast.
Read Robert Jamieson on Psalms 135 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the general works of nature, he comes to God’ s special works of providence towards his people.
Read Matthew Poole on Psalms 135 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 135:8 Who smote the firstborn of Egypt, both of man and beast.Ver. 8. Who smote the firstborn of Egypt] And thereby roused up that sturdy rebel Pharaoh, who began now to open his eyes, as they say the blind mole doth when the pangs of death are upon him; and to stretch out himself, as the crooked serpent doth when deadly wounded.
Read John Trapp on Psalms 135 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Egypt.—This abrupt change from the miracles of nature to the marvels of history is apparently copied from the next psalm, where see Note, Psalms 135:10.
Read Charles John Ellicott on Psalms 135 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Who smote the first-born of Egypt] See the parallel passages.
Read AdamClarke on Psalms 135 →CambridgeThe Cambridge Bible for Schools and Colleges8–12. Jehovah’s sovereignty exhibited in the deliverance of His people from Egypt and their establishment in the land of Canaan.
Read Cambridge on Psalms 135 →Albert Barnes1798–1870Barnes' Notes on the BibleWho smote the firstborn of Egypt - As the last and the greatest of the plagues brought upon the Egyptians; the chief and crowning judgment under which they were made willing that the children of
Read Albert Barnes on Psalms 135 →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 struck down the firstborn of Egypt, of both man and beast.
He struck the firstborn of Egypt, both of man and animal.
He struck down the firstborn of Egypt, of both man and beast.
He struck down the firstborn of Egypt, including both men and animals.
Tyndale line
Who smote the firstborn of Egypt, both of man and beast.
Who smote the first-born of Egypt, Both of man and beast;
Who smote the firstborn of Egypt, both of man and beast.
Who smote the first-born of Egypt, both of man and beast.
He smote the first borne of Egypt both of man and beast.
Strictly literal
Who smote the firstborn of Egypt, both of man and beast;
Who smote the first-born of Egypt, From man unto beast.
Who struck the firstborn of Egypt, || From man to beast.
[He it is] who smote the first-born of Egypt, both of man and of cattle;
He killed the firstborn of Egypt, both of man and animals.
From the Latin
The sun to rule over the day: for his mercy endureth for ever.
Simplified
He struck down the firstborn of Egypt, both human and animal.
He put to death the first-fruits of Egypt, of man and of beast.
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 shows no variation in this verse, while the Septuagint aligns closely with it. The Dead Sea Scrolls present some variations due to editorial restorations, but the essential meaning remains consistent across these witnesses.
שֶֽׁ֭הִכָּה בְּכוֹרֵ֣י מִצְרָ֑יִם מֵ֝אָדָ֗ם עַד־ בְּהֵמָֽה׃
5 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.
שהכה בכורי [מצרים] [מאדם] [עד] [בהמה]
2 words on the leather — 4 supplied entire by an editor.
שהכה בכורי מצרים [מאדם] [עד] [בהמה]
3 words on the leather — 3 supplied entire by an editor.
[שהכה] [בכורי] [מצרים] [מאדם] [עד] [בהמה]
nothing on the leather here — 6 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 135:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Rel | V-Hiphil-Perf-3ms — Particle · verb hiphil perfect third person masculine singularHTr/Vhp3ms
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
N-mp — Noun common · masculine plural constructHNcmpc
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…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
N-fs — Noun common · feminine singular absoluteHNcfsa