Zechariah 11:9 — Word Study
WLCוָאֹמַ֕ר לֹ֥א אֶרְעֶ֖ה אֶתְכֶ֑ם הַמֵּתָ֣ה תָמ֗וּת וְהַנִּכְחֶ֙דֶת֙ תִּכָּחֵ֔ד וְהַ֨נִּשְׁאָר֔וֹת תֹּאכַ֕לְנָה אִשָּׁ֖ה אֶת־ בְּשַׂ֥ר רְעוּתָֽהּ׃
BSAThen I saidʼâmar▸ I will no longerlôʼ [refuse to, abandon] shepherd yourâʻâh▸ [care for, tend to] Let the dyingmûwth [those perishing, coming to an end] diemûwth▸ and the perishingkâchad [those being cut off, destroyed] perishkâchad▸ and let those who remainshâʼar [are left, spared] devourʼâkal▸ [eat, consume] oneʼishshâh another’srᵉʻûwth [each other's, neighbor's] fleshbâsâr [body, physical being]
| Greek | English | Parsing |
|---|---|---|
| וָאֹמַ֕ר | and I said | Verb, Qal, sequential imperfect first person common singular |
| לֹ֥א | not | Particle |
| אֶרְעֶ֖ה | I will shepherd | Verb, Qal, imperfect first person common singular |
| אֶתְכֶ֑ם | the object marker you | Particle, suffix |
| הַמֵּתָ֣ה | the [one which] dies | Particle, verb qal participle (active) feminine singular |
| תָמ֗וּת | let it die | Verb, Qal, imperfect third person feminine singular |
| וְהַנִּכְחֶ֙דֶת֙ | and the [one which] is being destroyed | Conjunction, particle, verb niphal participle (active) feminine singular |
| תִּכָּחֵ֔ד | let it be destroyed | Verb, Niphal, imperfect third person feminine singular |
| וְהַ֨נִּשְׁאָר֔וֹת | and those [which] survive | Conjunction, particle, verb niphal participle (active) feminine plural |
| תֹּאכַ֕לְנָה | let them devour | Verb, Qal, imperfect third person feminine plural |
| אִשָּׁ֖ה | each | Noun common, feminine singular absolute |
| אֶת־ | the object marker | Particle |
| בְּשַׂ֥ר | [the] flesh of | Noun common, masculine singular construct |
| רְעוּתָֽהּ׃ | [female] neighbor its | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I said, “I will no longer shepherd you. Let the dying die, and the perishing perish; and let those who remain devour one another’s flesh.” |
| KJV | Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another. |
| ASV | Then said I, I will not feed you: that which dieth, let it die; and that which is to be cut off, let it be cut off; and let them that are left eat every one the flesh of another. |
| YLT | And I say, 'I do not feed you, the dying, let die; and the cut off, let be cut off; and the remaining ones, let each eat the flesh of its neighbour.' |
| WEB | Then I said, “I will not feed you. That which dies, let it die; and that which is to be cut off, let it be cut off; and let those who are left eat each other’s flesh.” |
| BBE | And I said, I will not take care of you: If death comes to any, let death be its fate; if any is cut off, let it be cut off; and let the rest take one another's flesh for food. |
Where they part company is אֶרְעֶ֖ה — see How Translations Differ.
One main verb, followed by a series of imperatives outlining the consequences of the speaker's declaration.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Zechariah 11:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment of Zechariahgenerated
Zechariah 11:9 reveals God's frustration with the people, as He declares through Zechariah that He will no longer shepherd them. This verse follows a context of judgment, where previous shepherds have failed, and it illustrates a dire situation where the people are left to their own devices, leading to destruction and cannibalism among them. This reflects a broader theme in the prophetic literature regarding the consequences of disobedience and the abandonment of divine guidance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 23:33–39 | “Now when this people or a prophet or priest asks you, ‘What is the burden of the LORD?’ you are to say to them, ‘What burden? I will forsake you, declares the LORD.’ |
| 2 | Matthew 13:10–11 | Then the disciples came to Jesus and asked, “Why do You speak to the people in parables?” |
| 3 | Matthew 21:43 | Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. |
| 4 | Matthew 23:38–39 | Look, your house is left to you desolate. |
| 5 | John 8:21–24 | Again He said to them, “I am going away, and you will look for Me, but you will die in your sin. Where I am going, you cannot come.” |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — אֶרְעֶ֖ה, 'er.'Ehgenerated
The verb רָעָה (ra'ah) means to shepherd or care for, emphasizing a relationship of guidance and protection. In this context, it signifies the act of tending to a flock, which is now being renounced by God.
The parsing as a first person common singular imperfect indicates that the speaker (Zechariah) is actively declaring his decision to stop shepherding, marking a significant shift in the relationship between God and His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is אֹמַ֕ר, I said, which governs a series of clauses that express the speaker's refusal and the resulting consequences. The structure indicates a strong declaration followed by a series of commands or observations regarding the fate of the people.
The order of the clauses emphasizes the speaker's authority and the gravity of the situation, with the imperative phrases following the declaration, creating a stark contrast between the speaker's decision and the dire outcomes for the people.
Septuagint Backgroundgenerated
The Septuagint translates אֶרְעֶ֖ה as ποιμανῶ, which means 'to shepherd' or 'to tend'. This choice aligns closely with the Hebrew meaning but also carries a connotation of care that may not fully encapsulate the abandonment expressed in the Hebrew.
The translation choice reflects a broader understanding of the shepherding role, emphasizing the relational aspect of care that is now being severed.
In plain words — the whole versegenerated
Zechariah 11:9 shows God telling Zechariah that He will no longer care for the people. He allows those who are dying to die and those who are left to consume one another. This reflects a serious judgment where the people are abandoned to their fate.
Frequently Asked Questionsgenerated
It signifies a withdrawal of divine protection and guidance, leading to chaos and destruction among the people.
It illustrates the consequences of the people's unfaithfulness, where they are left to their own devices, resulting in dire outcomes.
Cannibalism symbolizes extreme desperation and breakdown of community, highlighting the severity of the judgment.
It aligns with themes in other prophetic texts where God warns of consequences for disobedience and the abandonment of His ways.
Reflection Questionsgenerated
- What does it mean for me to recognize when I am straying from God's guidance?
- How can I ensure that I am following the shepherding of God in my life?
- In what ways might I be contributing to chaos in my relationships or community?
- What steps can I take to encourage others to seek God's guidance?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, arguing from it about God's allowance of human wickedness and its consequences.
We find the God of the universe often giving rein to humanity because of the excess of its wickedness, and he allows the human race to be borne where it will.Early Church Fathers on Zechariah 11 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Zechariah 11:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said I, I will not feed you,.... That is, any longer; either personally, or by his apostles; he fed them himself, during his public ministry; and afterwards by his apostles, whom he ordered to
Read John Gill on Zechariah 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.
Read Robert Jamieson on Zechariah 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen; after that time of his patient and vigilant feeding the flock, and after his cutting off the three unfaithful shepherds, and after the ill resentment he met with for it; when he deserved love and thanks for it, he is repaid with disdain and hatred by the people, as well as by the shepherds; when he saw all this, then, &c. Thus they rejected Christ, the true Shepherd. I will not feed you; next he rejecteth them, he will no more take care of them, or provide for them. That that dieth, let it die; that which is ready to die, and will not be cured, but hath rejected the Shepherd’ s love and skill, let it die; it is like that. If ye believe not, ye shall die in your sins. That that is to…
Read Matthew Poole on Zechariah 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 11:9 Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.Ver. 9. Then said I, I will not feed you] Now the wrath of the Lord arose against his people, so that there was no remedy, as 2 Chronicles 36:16. Now his decree brought forth, Zephaniah 2:2. Now he grows implacable, inexorable, peremptory. Wherein nevertheless the Lord might very well break forth into that speech of the heathen emperor, when he was to pass sentence upon a malefactor, Non nisi coactus, I would not do this if I could do otherwise. Christ could not tell Jerusalem without tears that her day of grace…
Read John Trapp on Zechariah 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. I will not feed you] I shall instruct you no longer: some of you are appointed to death by famine; others, to be cut off by the sword; and others of you, to such desparation that ye shall destroy one another.
Read AdamClarke on Zechariah 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd I said, I will not feed you - God, at last, leaves the rebellious soul or people to itself, as He says by Moses, “Then My anger shall be kindled against them in that day, and I will forsake them,
Read Albert Barnes on Zechariah 11 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleWithdrawal of the good shepherd, 9-14.9, 10. As a result of the flock’s ingratitude, the shepherd decided to discontinue the shepherding care.
Read Daniel Denison Whedon on Zechariah 11 →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
Then I said, “I will no longer shepherd you. Let the dying die, and the perishing perish; and let those who remain devour one another’s flesh.”
Then I said, “I will not feed you. That which dies, let it die; and that which is to be cut off, let it be cut off; and let those who are left eat each other’s flesh.”
Then I said, “I will no longer shepherd you. Let the dying die, and the perishing perish; and let those who remain devour one another’s flesh.”
I then said, “I will not shepherd you. What is to die, let it die, and what is to be eradicated, let it be eradicated. As for those who survive, let them eat each other’s flesh!”
Tyndale line
Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.
Then said I, I will not feed you: that which dieth, let it die; and that which is to be cut off, let it be cut off; and let them that are left eat every one the flesh of another.
Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let them which are left eat every one the flesh of another.
Then said I, I will not feed you: that which dieth, let it die; and that which is to be cut off, let it be cut off; and let the rest eat, every one the flesh of another.
Then said I, I will not feede you: that that dyeth, let it dye: and that that perisheth, let it perish: and let the remnant eate, euery one the flesh of his neighbour.
Strictly literal
And I said, I will not feed you: that which dieth, let it die; and that which perisheth let it perish; and let them which are left eat every one the flesh of another.
And I say, 'I do not feed you, the dying, let die; and the cut off, let be cut off; and the remaining ones, let each eat the flesh of its neighbour.'
And I say, “I do not feed you, the dying, let die; and the cut off, let be cut off; and the remaining ones, let each eat the flesh of its neighbor.”
Then said I, I will not feed you: what is dying may die; and what is to be lost may be lost; and those that are left may eat every one the flesh of the other.
Then I said to the owners, “I will not work as a shepherd for you any longer. The sheep that are dying—let them die; the sheep that are being destroyed—let them be destroyed. Let the sheep that remain each eat the flesh of its neighbor.”
From the Latin
And I said: I will not feed you: that which dieth, let it die: and that which is cut off, let it be cut off: and let the rest devour every one the flesh of his neighbour.
Simplified
Then I said, “I will not be your shepherd. If the sheep die, they die. Let those that are to perish, perish. Let those who are left eat each other!”
And I said, I will not take care of you: If death comes to any, let death be its fate; if any is cut off, let it be cut off; and let the rest take one another's flesh for food.
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 for this verse, with 13 of the 14 words matched. The differences lie in the arrangement and interpretation of the text, which may reflect varying emphases in the original Hebrew and the Greek translation.
וָאֹמַ֕ר לֹ֥א אֶרְעֶ֖ה אֶתְכֶ֑ם הַמֵּתָ֣ה תָמ֗וּת וְהַנִּכְחֶ֙דֶת֙ תִּכָּחֵ֔ד וְהַ֨נִּשְׁאָר֔וֹת תֹּאכַ֕לְנָה אִשָּׁ֖ה אֶת־ בְּשַׂ֥ר רְעוּתָֽהּ׃
13 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.
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 Zechariah 11:9
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
shep'-erd (ro`eh, ro`i; poimen, "a feeder"): The sheep owner frequently tends the flocks himself (Ge 4:4; 30:40; compare Eze 34:12), but more often he delegates the work to his children (Ge 29:9; 1Sa 16:19; 17:15) or relatives (Ge 31:6). In such cases the sheep have good care because the keepers have a personal interest in the well-being of the animals, but when they are attended by a hireling (1Sa 17:20) the flocks may be neglected or abused (Isa 56:10,11; Eze…
Shepherd
A word naturally of frequent occurence in Scripture. Sometimes the word “pastor” is used instead (Jer. 2:8; 3:15; 10:21; 12:10; 17:16). This word is used figuratively to represent the relation of rulers to their subjects and of God to his people (Ps. 23:1; 80:1; Isa. 40:11; 44:28; Jer. 25:34, 35; Nahum 3:18; John 10:11, 14; Heb. 13:20; 1 Pet. 2:25; 5:4).
In a nomadic state of society every man, from the sheikh down to the slave, is more or less a shepherd. The progenitors of the Jews in the patriarchal age were nomads, and their history is rich in scenes of pastoral life. The occupation of tending the flocks was undertaken,not only by the sons of wealthy chiefs, (Genesis 30:29) ff.; Genesis37:12 ff., but even by their daughters. (Genesis 29:6,8; Exodus 2:10) The Egyptian captivity did march to implant a love of settled abode, and consequently we find the tribes which still retained a taste for shepherd life selecting their own quarters apart from their brethren in the transjordanic district. (
Or PASTOR.
Abel was a keeper of sheep, Ge 4:2, as were the greater number of the ancient patriarchs. When men began to multiply, and to follow different employments, Jabal son of Lamech was acknowledged as father, that is, founder of shepherd and nomads, Ge 4:20. A large part of the wealth of ancient patriarchs consisted in flocks and herds, the care of which was shared by their sons, daughters, and servants. Rachel the bride of Jacob was a shepherdess, Ge 29:6; his sons, the fathers of the tribes of Israel were shepherds, and so was David their king, Ps 78:70-72. The employment is highly honored in the Bible, Lu 2:8-20. In…
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)
HTo/Sp2mp — Particle · suffixHTo/Sp2mp
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Art | V-Qal — Particle · verb qal participle (active) feminine singularHTd/Vqrfsa
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
כָּחַד (kachad) is a Hebrew verb meaning to hide or conceal. It can also imply destruction or desolation, with various forms indicating actions like being hidden (Niphal) or actively hiding (Hiphil). The entries highlight its use in different contexts, but do not provide specific verse references.
[כָּחַד] vb. not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
Niph.
be hidden
be effaced, destroyed
Pi. hide
Hiph.
hide
efface, annihilate
base
H3582 [כָּחַד] not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
3582 kachad kaw-khad'
a primitive root; to secrete, by act or word; hence
(intensively) to destroy:--conceal, cut down (off), desolate,
hide.
כָּחַד (ka.chad) — to hide.
1) to hide, conceal, cut off, cut down, make desolate, kick
1a) (Niphal)
1a1) to be hidden
1a2) to be effaced, be destroyed, be cut off
1b) (Piel) to cover, hide
1c) (Hiphil)
1c1) to hide
1c2) to efface, annihilate
Conj | Art | V-Niphal-Inf-c — Conjunction · particle · verb niphal participle (active) feminine singularHC/Td/VNrfsa
כָּחַד (kachad) is a Hebrew verb meaning to hide or conceal. It can also imply destruction or desolation, with various forms indicating actions like being hidden (Niphal) or actively hiding (Hiphil). The entries highlight its use in different contexts, but do not provide specific verse references.
[כָּחַד] vb. not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
Niph.
be hidden
be effaced, destroyed
Pi. hide
Hiph.
hide
efface, annihilate
base
H3582 [כָּחַד] not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
3582 kachad kaw-khad'
a primitive root; to secrete, by act or word; hence
(intensively) to destroy:--conceal, cut down (off), desolate,
hide.
כָּחַד (ka.chad) — to hide.
1) to hide, conceal, cut off, cut down, make desolate, kick
1a) (Niphal)
1a1) to be hidden
1a2) to be effaced, be destroyed, be cut off
1b) (Piel) to cover, hide
1c) (Hiphil)
1c1) to hide
1c2) to efface, annihilate
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
שָׁאַר (sha'ar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including being left behind, surviving, or leaving something as a gift. The entries indicate its use in different forms, such as Qal, Niphal, and Hiphil, highlighting its versatility in contexts like remnants or spare items.
שָׁאַר 133 vb. remain, be left over
Qalthe youngest still remains
Niph.
be left over
be left behind
Hiph.
leave over, spare
leave or keep over
the city shall have 100 left
leave as a gift
base
H7604 שָׁאַר remain, be left over .he youngest still remains
. . be left over
. be left behind
. . leave over, spare
. leave or keep over
. the city shall have 100 left
. leave as a gift
7604 sha'ar shaw-ar'
a primitive root; properly, to swell up, i.e. be
(causatively, make) redundant:--leave, (be) left, let,
remain, remnant, reserve, the rest.
שָׁאַר (sha.ar) — to remain.
1) to remain, be left over, be left behind
1a) (Qal) to remain
1b) (Niphal)
1b1) to be left over, be left alive, survive
1b1a) remainder, remnant (participle)
1b2) to be left behind
1c) (Hiphil)
1c1) to leave over, spare
1c2) to leave or keep over
1c3) to have left
1c4) to leave (as a gift)
Conj | Art | V-Niphal-Inf-c — Conjunction · particle · verb niphal participle (active) feminine pluralHC/Td/VNrfpa
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
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)
HTo — ParticleHTo
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
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…
רְעוּת (r`uwth) refers to a female associate or companion, often translated as 'neighbor woman' or 'mate.' It is derived from related roots indicating companionship and proximity. The entries highlight its usage in contexts involving female relationships, but do not specify particular verses.
רְעוּת n.f. fellow (-woman)
base
H7468 רְעוּת fellow (-woman)
7468 r`uwth reh-ooth'
from 7462 in the sense of 7453; a female associate; generally
an additional one:--+ another, mate, neighbour.
see HEBREW for 07462
see HEBREW for 07453
רְעוּת (re.ut) — neighbor.
female companion, mate, neighbour woman
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
