Amos 4:9 — Word Study
WLCהִכֵּ֣יתִי אֶתְכֶם֮ בַּשִּׁדָּפ֣וֹן וּבַיֵּרָקוֹן֒ הַרְבּ֨וֹת גַּנּוֹתֵיכֶ֧ם וְכַרְמֵיכֶ֛ם וּתְאֵנֵיכֶ֥ם וְזֵיתֵיכֶ֖ם יֹאכַ֣ל הַגָּזָ֑ם וְלֹֽא־ שַׁבְתֶּ֥ם עָדַ֖י נְאֻם־ יְהוָֽה׃ ס
BSAI strucknâkâh■ [with a burning wind, smote] you with blightshᵉdêphâh [a destructive disease, blasting] and mildewyêrâqôwn [a type of paleness, yellowness] ◂in your growingrâbâh gardensgannâh [places of cultivation, vineyards] and vineyardskerem [plots of land for vines and crops] the locustgâzâm [palmer-worm, a type of devouring insect] devouredʼâkal▸ your figtᵉʼên [a common food source] and olive treeszayith [an olive berry] yet you did notlôʼ returnshûwb■ [turn back, repent] to Meʻad declaresnᵉʼum [says, utters] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| הִכֵּ֣יתִי | I struck | Verb, Hiphil, perfect first person common singular |
| אֶתְכֶם֮ | the object marker you | Particle, suffix |
| בַּשִּׁדָּפ֣וֹן | with blight | Preposition, noun common masculine singular absolute |
| וּבַיֵּרָקוֹן֒ | and with mildew | Conjunction, preposition, noun common masculine singular absolute |
| הַרְבּ֨וֹת | to make many | Verb, Hiphil, infinitive construct common |
| גַּנּוֹתֵיכֶ֧ם | gardens your | Noun common feminine plural construct, suffix |
| וְכַרְמֵיכֶ֛ם | and vineyards your | Conjunction, noun common masculine plural construct, suffix |
| וּתְאֵנֵיכֶ֥ם | and fig trees your | Conjunction, noun common masculine plural construct, suffix |
| וְזֵיתֵיכֶ֖ם | and olive trees your | Conjunction, noun common masculine plural construct, suffix |
| יֹאכַ֣ל | it ate | Verb, Qal, imperfect third person masculine singular |
| הַגָּזָ֑ם | the locust | Particle, noun common masculine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| שַׁבְתֶּ֥ם | you returned | Verb, Qal, perfect second person masculine plural |
| עָדַ֖י | to me | Preposition, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I struck you with blight and mildew in your growing gardens and vineyards; the locust devoured your fig and olive trees, yet you did not return to Me,” declares the LORD. |
| KJV | I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmerworm devoured them: yet have ye not returned unto me, saith the LORD. |
| ASV | I have smitten you with blasting and mildew: the multitude of your gardens and your vineyards and your fig-trees and your olive-trees hath the palmer-worm devoured: yet have ye not returned unto me, saith Jehovah. |
| YLT | I have smitten you with blasting and with mildew, The abundance of your gardens and of your vineyards, And of your figs, and of your olives, Eat doth the palmer-worm, And ye have not turned back unto Me, An affirmation of Jehovah. |
| WEB | “I struck you with blight and mildew many times in your gardens and your vineyards, and the swarming locusts have devoured your fig trees and your olive trees; yet you haven’t returned to me,” says Yahweh. |
| BBE | I have sent destruction on your fields by burning and disease: the increase of your gardens and your vine-gardens, your fig-trees and your olive-trees, has been food for worms: and still you have not come back to me, says the Lord. |
The translations agree on the rendering of שַׁבְתֶּ֥ם as you did not return.
The sentence contains multiple clauses that detail God's actions and the people's response, emphasizing the contrast between divine judgment and human indifference.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָכָה
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 — Amos 4:9
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 — God's Call to Repentancegenerated
Amos 4:9 is part of a larger passage where the LORD reminds Israel of the calamities He brought upon them as a consequence of their sins. These events were intended to lead them to repentance, yet they failed to return to Him. This theme of divine judgment and the call to repentance is prevalent throughout the prophetic literature, as seen in other books like Jeremiah 3:12 and Hosea 6:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:22 | The LORD will strike you with wasting disease, with fever and inflammation, with scorching heat and drought, and with blight and mildew; these will pursue you until you perish. |
| 2 | 1 Kings 8:37 | When famine or plague comes upon the land, or blight or mildew or locusts or grasshoppers, or when their enemy besieges them in their cities, whatever plague or sickness may come, |
| 3 | 2 Chronicles 6:28 | When famine or plague comes upon the land, or blight or mildew or locusts or grasshoppers, or when their enemies besiege them in their cities, whatever plague or sickness may come, |
| 4 | Haggai 2:17 | I struck you—all the work of your hands—with blight, mildew, and hail, but you did not turn to Me, declares the LORD. |
| 5 | Amos 7:1–2 | This is what the Lord GOD showed me: He was preparing swarms of locusts just after the king’s harvest, as the late spring crop was coming up. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שַׁבְתֶּ֥ם, shav.Temgenerated
The Hebrew word שׁוּב (shuwb) means to return or turn back. It is used in various contexts, including physical return, spiritual repentance, and restoration. The parsing indicates it is a perfect form, suggesting a completed action, which in this case refers to the people's failure to return to God despite His judgments.
This term is significant in the prophetic literature, where it often conveys the idea of repentance and a call to turn back to God. The context of Amos 4:9 highlights this urgency, as the LORD expresses disappointment in their lack of response to His corrective measures.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of שַׁבְתֶּ֥ם as you did not return, clearly conveying the meaning of the Hebrew.
Sentence Structuregenerated
The main verb of the verse is הִכֵּ֣יתִי, hi.Kei.ti — I struck — which governs the entire sentence. The structure includes various phrases detailing the means and consequences of this striking, emphasizing the severity of God's actions.
The sentence is complex, with multiple phrases detailing the effects of God's judgment, such as בַּשִּׁדָּפ֣וֹן (with blight) and וּבַיֵּרָקוֹן (and with mildew), leading to the ultimate consequence of the locusts consuming their crops.
Septuagint Backgroundgenerated
The Septuagint translates הִכֵּ֣יתִי as ἐπάταχα, indicating a strong action of striking or hitting. This choice emphasizes the severity of God's judgment.
In contrast, the Greek term used for שַׁבְתֶּ֥ם is ἐπεστρέψατε, which also conveys the idea of returning, aligning with the original Hebrew meaning while maintaining the urgency of repentance.
In plain words — the whole versegenerated
Amos 4:9 shows that the LORD struck Israel with blight and mildew in their gardens and vineyards, and locusts ate their crops. Despite these judgments, the people did not turn back to Him.
Frequently Asked Questionsgenerated
It indicates that God brought judgment upon Israel through natural disasters as a consequence of their disobedience.
The text suggests a hardness of heart or refusal to acknowledge their wrongdoing, despite the clear signs of God's displeasure.
The locust symbolizes destruction and loss, representing the consequences of sin and disobedience in agricultural terms.
It illustrates the recurring theme in Amos of God's judgment and the call for Israel to repent and return to Him.
Reflection Questionsgenerated
- In what ways have I seen God's hand in my life, calling me to turn back to Him?
- How can I be more aware of the consequences of my actions and their impact on my relationship with God?
- What steps can I take to ensure I am responsive to God's corrections in my life?
- How does understanding the context of God's judgment in Amos help me in my own spiritual journey?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting God's judgments and the people's failure to return to Him.
I struck you with scorching wind and with blight. The abundance of your gardens, vineyards, olive groves, and fig trees were eaten by the locusts, yet you did not return to me, says the Lord.Early Church Fathers on Amos 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 4:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have smitten you with blasting and mildew,.... "Blasting" is what we commonly call "blights", generally occasioned by an east wind; and so Kimchi interprets the word here used; and the Vulgate
Read John Gill on Amos 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD. I also have given you.
Read Robert Jamieson on Amos 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo other judgments inflicted on you I have added this also, my hand hath been heavy upon you, I have smitten you with blasting; the excessive heat and drought have turned your corn into black and parched smut or ashes; and mildew; a bane to corn through too much wet; the seasons were extremely unkind, and all spoiled with it. When your gardens, about your houses for convenience and pleasure. Vineyards; planted for your support and to enrich you, to cheer your heart. Fig trees; which were excellent, of very great use and profit in those countries. Olive trees; a principal commodity arose from their oliveyards: all that was for delight, profit, and necessary use. Increased, when they were…
Read Matthew Poole on Amos 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 4:9 I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmerworm devoured [them]: yet have ye not returned unto me, saith the LORD.Ver. 9. I have smitten you with blasting and mildews] This by immoderate rain; that by drought caused by an east wind, that ventus urens et exsiccans. God cannot possibly want a weapon to tame a rebel. When your gardens and your vineyards increased] Or were trimmed and tricked up. Taxat nimium eorum studium, saith Mercer. The prophet here taxeth their overmuch pains taken and cost cast away in multiplying and dressing their orchards and vineyards; when, in the mean while…
Read John Trapp on Amos 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Blasting and mildew.—Burning up the corn before it is ready to ear, and producing a tawny yellow, instead of golden red, was another judgment. Nothing escapes the Divine visitation. “Your gardens, vineyards, fig-trees, and olive-trees”—which in a well-watered enclosure might escape the general drought—the locust devours in vast numbers (so the Heb. should be rendered); comp. Joe 1:4.
Read Charles John Ellicott on Amos 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. I have smitten you with blasting and mildew] He sent blasting and mildew on the crops, and the locust on the gardens, vineyards, and fields; and this in such a way as to show it was a Divine judgment. They saw this; "yet they did not return to the Lord!"
Read AdamClarke on Amos 4 →
CambridgeThe Cambridge Bible for Schools and Colleges9. Blasting and mildew. The same two words in combination, Deuteronomy 28:22, 1 Kings 8:37, Haggai 2:17. Blasting (cf. Genesis 41:6; Genesis 41:23; Genesis 41:27, “blasted by the east wind”) denotes the disastrous effects produced by the scorching (Hosea 13:15; Jonah 4:8) and destructive (Job 27:21) ‘east wind,’ blowing up hotly from the desert. The ‘east wind’ of the O.T. is something very different from the ‘east wind,’ as known to us: it corresponds to the modern simoom or sirocco (Arab. sherḳ ?ξyeh, or ‘east’ wind,—applied, however, also to winds from the S.E. and S.),—hot winds which in Palestine come up suddenly with great violence, driving clouds of sand before them, and so…
Read Cambridge on Amos 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleI have smitten you with blasting - Literally, “an exceeding scorching,” such as the hot east wind produced, and “an exceeding mildew,” a blight, in which the ears turn untimely a pale yellow, and have no grain.
Read Albert Barnes on Amos 4 →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
“I struck you with blight and mildew in your growing gardens and vineyards; the locust devoured your fig and olive trees, yet you did not return to Me,” declares the LORD.
“I struck you with blight and mildew many times in your gardens and your vineyards, and the swarming locusts have devoured your fig trees and your olive trees; yet you haven’t returned to me,” says Yahweh.
“I struck you with blight and mildew in your growing gardens and vineyards; the locust devoured your fig and olive trees, yet you did not return to Me,” declares the LORD.
“I destroyed your crops with blight and disease. Locusts kept devouring your orchards, vineyards, fig trees, and olive trees. Still you did not come back to me.” The Lord is speaking!
Tyndale line
I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmerworm devoured them: yet have ye not returned unto me, saith the LORD.
I have smitten you with blasting and mildew: the multitude of your gardens and your vineyards and your fig-trees and your olive-trees hath the palmer-worm devoured: yet have ye not returned unto me, saith Jehovah.
I have smitten you with blasting and mildew: the multitude of your gardens and your vineyards and your fig trees and your olive trees hath the palmerworm devoured: yet have ye not returned unto me, saith the LORD.
I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig-trees and your olive-trees increased, the palmer-worm devoured them : yet have ye not returned to me, saith the LORD.
I haue smitten you with blasting, and mildewe: your great gardens and your vineyardes, and your figtrees, and your oliue trees did the palmer worme deuoure: yet haue ye not returned vnto me, saith the Lord.
Strictly literal
I have smitten you with blasting and mildew; the palmer-worm hath devoured the multitude of your gardens, and your vineyards, and your fig-trees and your olive-trees: yet have ye not returned unto me, saith Jehovah.
I have smitten you with blasting and with mildew, The abundance of your gardens and of your vineyards, And of your figs, and of your olives, Eat doth the palmer-worm, And ye have not turned back unto Me, An affirmation of Jehovah.
“I have struck you with blasting and with mildew, || The abundance of your gardens and of your vineyards, || And of your figs, and of your olives, || The palmer-worm eats, || And you have not turned back to Me,” || A declaration of YHWH.
I had smitten you with blasting and mildew; the multitude of your gardens and your vineyards and your fig-trees and your olive-trees did the caterpillar devour: and yet have ye not returned unto me, saith the Lord.
I afflicted you with blight and mildew. The multitude of your gardens, your vineyards, your fig trees, and your olive trees— the locusts devoured them all. Yet you have not returned to me —this is Yahweh's declaration.
From the Latin
I struck you with a burning wind, and with mildew, the palmerworm hath eaten up your many gardens, and your vineyards: your olive groves, and fig groves: yet you returned not to me, saith the Lord.
Simplified
I struck your many farms and vineyards with blight and mildew; locusts devoured your fig trees and olive trees. But still you did not return to me, declares the Lord.
I have sent destruction on your fields by burning and disease: the increase of your gardens and your vine-gardens, your fig-trees and your olive-trees, has been food for worms: and still you have not come back to me, says the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with the Septuagint providing a direct translation that reflects the Hebrew text. The Dead Sea Scrolls also contain similar wording, although some words were restored by an editor due to damage.
הִכֵּ֣יתִי אֶתְכֶם֮ בַּשִּׁדָּפ֣וֹן וּבַיֵּרָקוֹן֒ הַרְבּ֨וֹת גַּנּוֹתֵיכֶ֧ם וְכַרְמֵיכֶ֛ם וּתְאֵנֵיכֶ֥ם וְזֵיתֵיכֶ֖ם יֹאכַ֣ל הַגָּזָ֑ם וְלֹֽא־ שַׁבְתֶּ֥ם עָדַ֖י נְאֻם־ יְהוָֽה׃ ס
16 of the 16 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.
[הכיתי] [את׳כם] [בשדפון] [ובירקון] [הרבות] [גנותי׳כם] [וכרמי׳כם] [ותאני׳כם] [וזיתי׳כם] [יאכל] [הגזם] [ולא] [שבתם] [עדי] [נאם] [יהוה]
nothing on the leather here — 16 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 Amos 4:9
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.
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)
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
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
שְׁדֵפָה (*shdephah*) refers to a blighted or blasted thing, while שִׁדָּפוֹן (*shiddaphown*) specifically denotes blight in crops. Both terms are derived from the root word for blight, and they are used interchangeably in some contexts. The entries indicate a close relationship between the two forms, emphasizing their agricultural implications.
שְׁדֵפָה n.f. blighted or blasted thing
base
שִׁדָּפוֹן n.m. blight, of crops
base
H7711a שְׁדֵפָה blighted or blasted thing H7711b שִׁדָּפוֹן blight, of crops
7711 shdephah shed-ay-faw'
or shiddaphown {shid-daw-fone'}; from 7710;
blight:--blasted(-ing).
see HEBREW for 07710
שְׁדֵפָה (she.de.phah) — blight.
blighted or blasted thing, blighted, blasted
Another spelling of shid.da.phon (שִׁדָּפוֹן "blight" H7711B)
שִׁדָּפוֹן (shid.da.phon) — blight.
blight (of crops)
Also means: she.de.phah (שְׁדֵפָה "blight" H7711A)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
יֵרָקוֹן (yeraqown) refers to mildew, paleness, or lividness, indicating a change in color due to various conditions, such as fright in people or drought in plants. The term is derived from another Hebrew word related to color. The entries consistently highlight its association with mildew and paleness.
יֵרָקוֹן n.m. mildew, paleness, lividness
base
H3420 יֵרָקוֹן mildew, paleness, lividness
3420 yeraqown yay-raw-kone'
from 3418; paleness, whether of persons (from fright), or of
plants (from drought):--greenish, yellow.
see HEBREW for 03418
יֵרָקוֹן (ye.ra.qon) — mildew.
1) mildew, paleness, lividness
1a) mildew, rust
1b) paleness
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
mil'-du (yeraqon; Septuagint usually ikteros, literally, "jaundice"): In the 5 passages where it occurs it is associated with shiddaphon, "blasting" (De 28:22; 1Ki 8:37; 2Ch 6:28; Am 4:9; Hag 2:17). In Jer 30:6, the same word is translated "paleness," the yellow color of one with abdominal disease. The root-meaning is "greenish yellow"; compare the Arabic yarqan, meaning both "jaundice" and "blight." Mildrew or "rust" in grain is due to a special fungus, Puccinia graminis, whose life is divided between the barberry and cereals. Many other varieties of fungi which…
Mildew
(the rendering of a Hebrew word meaning “to be yellow,” yellowness), the result of cutting east winds blighting and thus rendering the grain unproductive (Deut. 28:22; 1 Kings 8:37; 2 Chr. 6:28).
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Hiphil-Inf-a — Verb · Hiphil · infinitive construct commonHVhcc
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
גַּנָּה (gannah) is a feminine noun meaning 'garden' or 'orchard.' It is derived from the root word for 'garden' (גַּן, gan). The entries consistently describe it as a place for growing plants, with no significant disagreement among the lexicons.
גַּנָּה n.f. garden (cf. foregoing [גַּן])—garden, orchard
base
H1593 גַּנָּה, גִּנָּה garden (cf. foregoing [גַּן])—garden, orchard
1593 gannah gan-naw'
feminine of 1588; a garden:--garden.
see HEBREW for 01588
גַּנָּה (gan.nah) — garden.
garden, orchard
Also means: gin.nah (גִּנָּה "garden" H1594)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
Conj | N-cp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2mp
תְּאֵנָה (t'einah) refers to a fig or fig tree. The entries indicate it is a feminine noun, possibly of foreign origin, and cover both the tree and its fruit. There are no significant disagreements among the lexicons regarding its meaning.
תְּאֵנָה n.f. fig-tree, (then) fig
base
H8384 תְּאֵנָה fig-tree, (then) fig
8384 t'en teh-ane'
or (in the singular, feminine) t:enah {teh-ay- naw'}; perhaps
of foreign derivation; the fig (tree or fruit):--fig (tree).
תְּאֵנָה (te.e.nah) — fig.
fig, fig tree
Conj | N-fp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2mp
זַ֫יִת (zayith) refers to an olive or olive tree, including its fruit. It is associated with illuminating oil and appears in place names like the Mount of Olives. The entries suggest it encompasses both the tree and its produce, with some lexicons noting its connection to specific locations.
זַ֫יִת n.m. olive-tree, olive
olive-tree
of fruit of olive-tree, olives
in designations of place
base
H2132 זַ֫יִת olive-tree, olive
2132 zayith zay'-yith
probably from an unused root (akin to 2099); an olive (as
yielding illuminating oil), the tree, the branch or the
berry:--olive (tree, -yard), Olivet.
see HEBREW for 02099
זַ֫יִת (za.yit) — (Mount of) Olives.
This name means olive, olive tree
Also named: elaiōn (ἐλαιών "Olivet" G1638)
זַ֫יִת (za.yit) — olive.
1) olive, olive tree
1a) olive tree
1b) olives
2) mountain facing Jerusalem on the east side
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2mp
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-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
גָּזָם (gazam) refers to locusts, specifically a type of locust known as the palmer-worm. The word is derived from an unused root meaning to devour, highlighting the destructive nature of these insects. It is noted in the Brown-Driver-Briggs lexicon as a collective noun for locusts.
גָּזָם n.m. locusts (coll.)
base
H1501 גָּזָם
1501 gazam gaw-zawm'
from an unused root meaning to devour; a kind of
locust:--palmer-worm.
גָּזָם (ga.zam) — locust.
locusts
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
lo'-kust: The translation of a large number of Hebrew and Greek words:
1. Names:
(1) 'arbeh from the root rabhah, "to increase" (compare Arabic raba', "to increase").
(2) sal`am, from obsolete [?] cal`am, "to swallow down," "to consume."
(3) chargol (compare Arabic charjal, "to run to the right or left," charjalat, "a company of horses" or "a swarm of locusts," charjawan, a kind of locust).
(4) chaghabh (compare Arabic chajab, "to hide," "to cover").
(5) gazam (compare Arabic jazum, " to cut off")
(6) yeleq, from the root laqaq "to lick" (compare Arabic laqlaq, "to dart out the tongue" (used of a serpent)).
(7) chacil, from the root chacal, "to devour" (compare Arabic chaucal, "crop" (of a bird)).
(8) gobh, from the obsolete root gabhah (compare Arabic jabi, "locust," from the root jaba', "to come out of a hole").
(9) gebh, from same root.
Locust
There are ten Hebrew words used in Scripture to signify locust. In the New Testament locusts are mentioned as forming part of the food of John the Baptist (Matt. 3:4; Mark 1:6). By the Mosaic law they were reckoned “clean,” so that he could lawfully eat them. The name also occurs in Rev. 9:3, 7, in allusion to this Oriental devastating insect.
Locusts belong to the class of Orthoptera, i.e., straight-winged. They are of many species. The ordinary Syrian locust resembles the grasshopper, but is larger and more destructive. “The legs and thighs of these insects are so powerful that they can leap to a height of two hundred times the length of their bodies. When so raised they spread their wings and fly so close together as…
a well-known insect, of the grasshopper family, which commits terrible ravages on vegetation in the countries which it visits. "The common brown locust is about three inches in length, and the general form is that of a grasshopper." The most destructive of the locust tribe that occur in the Bible lands are the (Edipoda migratoria and the Acridium peregrinum ; and as both these species occur in Syria and Arabia, etc., it is most probable that one or other is denoted in those passages which speak of the dreadful devastations committed by these insects. Locusts occur in great numbers, and sometimes obscure the sun. (Exodus 10:15; Judges 6:5; Jeremiah 46:23) Their voracity is alluded to in (
A voracious winged insect, belonging to the genus known among naturalists as the Grylli, closely resembling the grasshopper, and a great scourge in oriental countries in both ancient and modern times. There are ten different names in the Hebrew Bible for insects of this kind; but some of these probably designate different forms or stages in life of the same species. The Bible represents their countless swarms as directed in their flight and march by God, and used in the chastisement of guilty nations, De 28:38-42 1Ki 8:37 2Ch 6:28. A swarm of locusts was among the plagues of Egypt; they covered the whole land, so that the earth was darkened, and devoured every green herb of the earth, and the fruit of every tree which the hail…
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
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 | Suff — Preposition · suffixHR/Sp1bs
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
