Deuteronomy 11:17 — Word Study
WLCוְחָרָ֨ה אַף־ יְהוָ֜ה בָּכֶ֗ם וְעָצַ֤ר אֶת־ הַשָּׁמַ֙יִם֙ וְלֹֽא־ יִהְיֶ֣ה מָטָ֔ר וְהָ֣אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־ יְבוּלָ֑הּ וַאֲבַדְתֶּ֣ם מְהֵרָ֗ה מֵעַל֙ הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁ֥ר יְהוָ֖ה נֹתֵ֥ן לָכֶֽם׃
BSAor the angerʼaph [intense wrath, fiery passion] ◂of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] will be kindledchârâh [ignited, fiercely burning] He will shutʻâtsâr [restrain, hold back] the heavensshâmayim [the sky, the atmosphere] so that there will behâyâh▸ nolôʼ [none, absent] rainmâṭar [moisture, precipitation] nor willlôʼ the landʼădâmâh [earth, soil] yieldnâthan▸ [produce, give forth] its produceyᵉbûwl [crops, fruit] and you will soon perishʼâbad [quickly, hastily, be destroyed, lost] fromʻal the goodṭôwb [pleasant, beneficial] landʼerets [earth, territory] thatʼăsher ◂the LORDYᵉhôvâh [Yehovah, The covenant Name of God] is givingnâthan [providing, bestowing]
| Greek | English | Parsing |
|---|---|---|
| וְחָרָ֨ה | and it will burn | Verb, Qal, sequential perfect third person masculine singular |
| אַף־ | [the] anger of | Noun common, masculine singular construct |
| יְהוָ֜ה | Yahweh | Noun proper |
| בָּכֶ֗ם | on you | Preposition, suffix |
| וְעָצַ֤ר | and he will shut up | Verb, Qal, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַשָּׁמַ֙יִם֙ | the heavens | Particle, noun common masculine plural absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| יִהְיֶ֣ה | it will come | Verb, Qal, imperfect third person masculine singular |
| מָטָ֔ר | rain | Noun common, masculine singular absolute |
| וְהָ֣אֲדָמָ֔ה | and the ground | Conjunction, particle, noun common feminine singular absolute |
| לֹ֥א | not | Particle |
| תִתֵּ֖ן | it will yield | Verb, Qal, imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| יְבוּלָ֑הּ | produce its | Noun common masculine singular construct, suffix |
| וַאֲבַדְתֶּ֣ם | and you will perish | Verb, Qal, sequential perfect second person masculine plural |
| מְהֵרָ֗ה | quickly | Adverb |
| מֵעַל֙ | from on | Preposition, preposition |
| הָאָ֣רֶץ | the land | Particle, noun common feminine singular absolute |
| הַטֹּבָ֔ה | good | Particle |
| אֲשֶׁ֥ר | which | Particle |
| יְהוָ֖ה | Yahweh | Noun proper |
| נֹתֵ֥ן | [is] about to give | Verb, Qal, participle (active) masculine singular |
| לָכֶֽם׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | or the anger of the LORD will be kindled against you. He will shut the heavens so that there will be no rain, nor will the land yield its produce, and you will soon perish from the good land that the LORD is giving you. |
| KJV | And then the LORD’s wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you. |
| ASV | and the anger of Jehovah be kindled against you, and he shut up the heavens, so that there shall be no rain, and the land shall not yield its fruit; and ye perish quickly from off the good land which Jehovah giveth you. |
| YLT | and the anger of Jehovah hath burned against you, and He hath restrained the heavens, and there is no rain, and the ground doth not give her increase, and ye have perished hastily from off the good land which Jehovah is giving to you. |
| WEB | and Yahweh’s anger be kindled against you, and he shut up the sky so that there is no rain, and the land doesn’t yield its fruit; and you perish quickly from off the good land which Yahweh gives you. |
| BBE | For if you do so, the wrath of the Lord will be burning against you, and the heaven will be shut up so that there is no rain and the land will give no fruit; and in a very little time you will be cut off from the good land which the Lord is giving you. |
Where they part company is in the rendering of חָרָה — see How Translations Differ.
The structure of the sentence reflects a series of consequences stemming from the main clause about God's anger.




5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbחָרָה
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 — Deuteronomy 11:17
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 — Warnings Against Disobediencegenerated
Deuteronomy 11:17 warns the Israelites about the consequences of turning away from God and worshipping other gods. Moses emphasizes that such actions will provoke God's anger, leading to the withholding of rain and the eventual destruction of the land they are about to inhabit. This serves as a reminder of the importance of faithfulness to God's commands and the blessings that come from obedience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 6:15 | For the LORD your God, who is among you, is a jealous God. Otherwise the anger of the LORD your God will be kindled against you, and He will wipe you off the face of the earth. |
| 2 | Deuteronomy 30:17–18 | But if your heart turns away and you do not listen, but are drawn away to bow down to other gods and worship them, |
| 3 | Deuteronomy 28:23–24 | The sky over your head will be bronze, and the earth beneath you iron. |
| 4 | 1 Kings 8:35 | When the skies are shut and there is no rain because Your people have sinned against You, and they pray toward this place and confess Your name, and they turn from their sins because You have afflicted them, |
| 5 | 1 Kings 17:1 | Now Elijah the Tishbite, who was among the settlers of Gilead, said to Ahab, “As surely as the LORD lives—the God of Israel before whom I stand—there will be neither dew nor rain in these years except at my word!” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חָרָה, ve.cha.Rahgenerated
The verb חָרָה (charah) means to burn or be incensed, particularly in the context of anger. It describes a strong emotional response, akin to a fire igniting. In this verse, it specifically refers to the anger of the LORD being kindled against the Israelites due to their potential disobedience.
The Qal form indicates a straightforward action, suggesting that God's anger is a direct response to the actions of the people. This word is often used in contexts where intense emotions, such as anger or zeal, are expressed.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb in this verse is חָרָה, it will burn, which governs the subsequent clauses that describe the consequences of this anger. The structure emphasizes the cause-and-effect relationship between disobedience and divine retribution.
The sentence contains multiple clauses: the main clause expresses God's anger, followed by subordinate clauses that detail the actions taken (shutting the heavens) and their outcomes (no rain, no produce, and perishing from the land).
Septuagint Backgroundgenerated
In the Septuagint, חָרָה is rendered as θυμωθεὶς, indicating a focus on the emotional aspect of God's anger. This choice highlights the intensity of divine wrath and serves to convey the seriousness of the warnings given to the Israelites.
The translation reflects a similar understanding of the consequences of disobedience, emphasizing the emotional response of God to human actions.
In plain words — the whole versegenerated
Deuteronomy 11:17 warns that if the Israelites turn away from God, His anger will be kindled against them. This will result in the heavens being shut, leading to no rain and the land not yielding its produce. Ultimately, they will perish from the good land that God is giving them.
Frequently Asked Questionsgenerated
It means that God will become very angry, similar to a fire igniting, leading to severe consequences for disobedience.
Rain is essential for crops and sustenance; its absence symbolizes God's judgment and withdrawal of blessings.
It refers to the Promised Land that God is giving to the Israelites, which is described as fertile and bountiful.
This verse emphasizes the consequences of disobedience, a recurring theme in Deuteronomy, where blessings are promised for obedience and curses for turning away from God.
Reflection Questionsgenerated
- In what ways can I ensure that I remain obedient to God's commands?
- How does understanding God's anger help me appreciate His blessings?
- What steps can I take to teach others about the importance of obedience to God?
- How can I apply the lessons from this warning in my daily life?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Deuteronomy 11:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd then the Lord's wrath be kindled against you,.... For their idolatry, nothing being more provoking to him than that, it being contrary to his nature and being, as well as to his will, and to his
Read John Gill on Deuteronomy 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTake heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeaven is compared sometimes to a bottle, , which may be either stopped or opened; sometimes to a great storehouse, wherein God lays up his treasures of rain, , the doors whereof God is said to open when he gives rain, and to shut when he withholds it. See 7:13.
Read Matthew Poole on Deuteronomy 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 11:17 And [then] the LORD’ S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and [lest] ye perish quickly from off the good land which the LORD giveth you.Ver. 17. And he shut up the heaven.] The keys of heaven, of the heart, of the womb, and of the grave, God keeps and carries under his own belt, as we may say.
Read John Trapp on Deuteronomy 11 →
CambridgeThe Cambridge Bible for Schools and Colleges16, 17. The enjoyment of so much blessing in the land suggests, as usual (cp. Deuteronomy 6:14 f., Deuteronomy 8:19 f.), a warning against being deceived into attributing it to other gods, i.e. the Baalim, already regarded in the land as the authors of its fertility, and worshipping them. Whether this warning is from the same hand as the preceding vv. is difficult to determine. The fact that it is in the Pl. while they are in the Sg., and that it is not so necessary to their argument as it is to the context in Deuteronomy 6:14 f. and Deuteronomy 8:19 f., suggests here another hand. At the same time it is relevant to what precedes, and in Deuteronomy 11:17 directly attaches itself to that.…
Read Cambridge on Deuteronomy 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
or the anger of the LORD will be kindled against you. He will shut the heavens so that there will be no rain, nor will the land yield its produce, and you will soon perish from the good land that the LORD is giving you.
and Yahweh’s anger be kindled against you, and he shut up the sky so that there is no rain, and the land doesn’t yield its fruit; and you perish quickly from off the good land which Yahweh gives you.
or the anger of the LORD will be kindled against you. He will shut the heavens so that there will be no rain, nor will the land yield its produce, and you will soon perish from the good land that the LORD is giving you.
Then the anger of the Lord will erupt against you and he will close up the sky so that it does not rain. The land will not yield its produce, and you will soon be removed from the good land that the Lord is about to give you.
Tyndale line
And then the LORD’s wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you.
and the anger of Jehovah be kindled against you, and he shut up the heavens, so that there shall be no rain, and the land shall not yield its fruit; and ye perish quickly from off the good land which Jehovah giveth you.
and the anger of the LORD be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and ye perish quickly from off the good land which the LORD giveth you.
And then the LORD'S wrath shall be kindled against you, and he shall shut up the heaven, that there shall be no rain, and the land shall not yield her fruit; and lest ye perish quickly from off the good land which the LORD giveth you.
And so the anger of the Lord be kindled against you, and he shut vp the heauen, that there be no raine, and that your lande yeelde not her fruit, and yee perish quickly from the good land, which the Lord giueth you.
Strictly literal
and Jehovah's wrath kindle against you, and he shut up the heavens, that there be no rain, and that the ground yield not its produce, and ye perish quickly from off the good land which Jehovah is giving you.
and the anger of Jehovah hath burned against you, and He hath restrained the heavens, and there is no rain, and the ground doth not give her increase, and ye have perished hastily from off the good land which Jehovah is giving to you.
and the anger of YHWH has burned against you, and He has restrained the heavens and there is no rain, and the ground does not give her increase, and you have perished quickly from off the good land which YHWH is giving to you.
[For] then the Lord's wrath will be kindled against you, and he will shut up the heavens that there be no rain, and the land will not yield her products; and ye shall perish quickly from off the good land which the Lord giveth unto you.
so that the anger of Yahweh is not kindled against you; and so that he does not shut up the heavens so that there will be no rain, and the land will not yield its fruit, and so that you perish quickly from off the good land that Yahweh is giving you.
From the Latin
And the Lord being angry shut up heaven, that the rain come not down, nor the earth yield her fruit, and you perish quickly from the excellent land, which the Lord will give you.
Simplified
or the Lord will become angry with you. He won't send any rain, and the land won't produce any crops, and you will soon die, even in the good land that the Lord is giving you.
For if you do so, the wrath of the Lord will be burning against you, and the heaven will be shut up so that there is no rain and the land will give no fruit; and in a very little time you will be cut off from the good land which the Lord is giving you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which shares a similar structure but differs in two words: 'quickly' and 'good'. The Dead Sea Scrolls show various degrees of preservation but align closely with the Masoretic Text, indicating a consistent transmission of this warning throughout history.
וְחָרָ֨ה אַף־ יְהוָ֜ה בָּכֶ֗ם וְעָצַ֤ר אֶת־ הַשָּׁמַ֙יִם֙ וְלֹֽא־ יִהְיֶ֣ה מָטָ֔ר וְהָ֣אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־ יְבוּלָ֑הּ וַאֲבַדְתֶּ֣ם מְהֵרָ֗ה מֵעַל֙ הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁ֥ר יְהוָ֖ה נֹתֵ֥ן לָכֶֽם׃
20 of the 24 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.
וחרה אף יהוה בכם ועצר את השׁמים ולא יהיה מטר והאדמה לא תתן את יבולה ואבדתם מהר מעל הארץ הטובה אשׁר יהוה נתן לכם
2 words differ from the Masoretic Text: מהר (quickly), טובה (good)
וחרה [אף] [יהוה] [ב׳כם] [ועצר] את השמים ולוא יהיה מטר [והאדמה] [לא] [תתן] [את] [יבול׳ה] [ואבדתמה] מהר מעל הארץ [הטבה] [אשר] [יהוה] [נתן] [ל׳כם]
5 words on the leather — 4 partly restored, 15 supplied entire by an editor.
וחרה אף יהוה ב׳כם ועצר את השמים ולא יהיה מטר והאדמה [לא] תתן את יבול׳ה ואבדתם מהר מעל הארץ הטובה אשר יהוה נותן ל׳כם
20 words on the leather — 3 partly restored, 1 supplied entire by an editor.
[וחרה] [אף] [יהוה] ב׳כם ועצר את השמים ולא יהיה [מטר] [והאדמה] [לא] [תתן] [את] [יבול׳ה] [ואבדתם] [מהרה] [מעל] [הארץ] [הטבה] [אשר] [יהוה] [נתן] [ל׳כם]
4 words on the leather — 2 partly restored, 18 supplied entire by an editor.
[וחרה] [אף] [יהוה] [ב׳כם] [ועצר] [את] [השמים] [ולא] [יהיה] [מטר] [והאדמה] [לא] [תתן] [את] [יבול׳ה] [ואבדתם] [מהרה] [מעל] [הארץ] [הטבה] [אשר] [יהוה] [נתן] ל׳כמה
1 word on the leather — 23 supplied entire by an editor.
[וחרה] [אף] [יהוה] [ב׳כם] [ועצר] [את] [השמים] [ולא] [יהיה] [מטר] [והאדמה] [לא] [תתן] [את] יבול׳ה [ואבדתם] [מהרה] [מעל] [הארץ] [הטבה] [אשר] [יהוה] [נתן] [ל׳כם]
nothing on the leather here — 1 partly restored, 23 supplied entire by an editor.
וחרה אף יהוה ב׳כם ועצר [את] [השמים] ולא יהיה מטר [והאדמה] לא תתן [את] יבול׳ה [ואבדתם] מהרה [מעל] הארץ הטבה אשר יהוה נתן ל׳כם
15 words on the leather — 3 partly restored, 6 supplied entire by an editor.
[וחרה] [אף] [יהוה] [ב׳כם] [ועצר] את השמים ולא יהיה מטר [והאדמה] [לא] [תתן] [את] [יבול׳ה] [ואבדתם] [מהרה] [מעל] הארץ הטובה אשר יהוה נתן [ל׳כם]
7 words on the leather — 3 partly restored, 14 supplied entire by an editor.
וחרה אף יהוה ב׳כם ועצר את השמים ולא יהיה מטר והאדמה לא תתן את יבול׳ה ואבדתם מהרה מעל הארץ הטבה אשר יהוה נתן ל׳כם
24 words on the leather.
וחרה אף יהוה ב׳כם ועצר את השמים ולא יהיה מטר והאדמה לא תתן את יבל׳ה ואבדתם מהרה מעל הארץ הטובה אשר יהוה נתן ל׳כם
24 words on the leather.
וחרה [אף] [יהוה] [ב׳כם] [ועצר] [את] [השמים] ולא [יהיה] [מטר]
10 words of the verse are on this fragment — 1 partly restored, 8 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 Deuteronomy 11:17
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.
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
DirObjM — 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
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
עָצַר (atsar) is a Hebrew verb meaning to restrain or retain. It encompasses a range of actions such as holding back, stopping, and withholding. The entries indicate it can be used in various forms, including Qal and Niphal, to express both active and passive restraint. There are no significant disagreements among the lexicons regarding its meanings.
עָצַר 46 vb. restrain, retain
Qal
restrain
(late) retain
Niph. be restrained, stayed
.
base
H6113 עָצַר restrain, retain
6113 `atsar aw-tsar'
a primitive root; to inclose; by analogy, to hold back; also
to maintain, rule, assemble:--X be able, close up, detain,
fast, keep (self close, still), prevail, recover, refrain, X
reign, restrain, retain, shut (up), slack, stay, stop,
withhold (self).
עָצַר (a.tsar) — to restrain.
1) to restrain, retain, close up, shut, withhold, refrain, stay, detain
1a) (Qal)
1a1) to restrain, halt, stop
1a2) to retain
1b) (Niphal) to be restrained, be stayed, be under restraint
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
מָטַר (matar) means 'rain' in Hebrew. It is derived from the root word מָטַר (H4305), which also relates to rain. The entries consistently define it simply as rain, with no significant disagreement among the lexicons.
H4306 מָטַר rain
4306 matar maw-tawr'
from 4305; rain:--rain.
see HEBREW for 04305
מָטַר (ma.tar) — rain.
rain
N-ms — Noun common · masculine singular absoluteHNcmsa
ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):
1. Water-Supply in Egypt and Palestine:
In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (De 11:11). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.
2. Importance of Rain in Season:
Rain
There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the “latter rain” (Prov. 16:15). (3.) Geshem, the winter rain, “the rains.” The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The “early” or “former” rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp.
In the Bible "early rain" signifies the rain of the autumn, (11:14) and "latter rain" the rain of spring. (Proverbs 16:1,5) For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, "any particular periods of rain or succession of showers…
In Scripture the "early" and the "latter" rain of Palestine is spoken of, De 11:14 Ho 6:3. The former falls in the latter part of October, the seed-time of Palestine; and the weather then continues variable, with more or less rain the whole winter, until after the latter or spring rain in April. Afterwards, the weather becomes serene, and the crops ripen. The wheat harvest takes place in May; by the middle of August, the fruits are gathered in; and from that time to the coming of the first or October rains, prevail the scorching heats and droughts of summer. Nothing can more expressively represent spiritual blessings than copious showers of rain after this trying season is past, De 32:2
אֲדָמָה (adamah) refers to ground or land, encompassing meanings such as tilled soil, a specific plot of land, and the earth's visible surface. It can denote territory or the whole inhabited earth, and it is also the name of a city in Naphtali. The word is derived from a root meaning 'red,' likely referring to the color of soil.
אֲדָמָה 224 n.f. ground, land (as tilled)
ground (as tilled, yielding sustenance)
piece of ground, landed property
earth as material substance
ground as earth's visible surface
land, territory, country
whole earth, inhabited earth
n. pr. loc. city in Naphtali
base
H127 אֲדָמָה ground, land . ground (as tilled, yielding sustenance)
. piece of ground, landed property
. earth as material substance
. ground as earth's visible surface
. land, territory, country
. whole earth, inhabited earth
. n. pr. loc. city in Naphtali
127 'adamah ad-aw-maw'
from 119; soil (from its general redness):--country, earth,
ground, husband(-man) (-ry), land.
see HEBREW for 0119
אֲדָמָה (a.da.mah) — land: soil.
: soil
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: country.
: country
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: planet.
: planet
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
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
יְבוּל (yebul) refers to the produce of the soil, specifically crops or fruit. It is derived from a root that suggests increase or wealth. The term emphasizes agricultural yield and is associated with the bounty of the earth.
יְבוּל n.m. produce of soil
base
H2981 יְבוּל produce of soil
2981 ybuwl yeb-ool'
from 2986; produce, i.e. a crop or (figuratively)
wealth:--fruit, increase.
see HEBREW for 02986
יְבוּל (ye.vul) — crops.
produce, fruit, produce (of the soil)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
מְהֵרָה (meherah) refers to haste or speed, primarily used as an adverb meaning hastily or quickly. It is a feminine form derived from another Hebrew word, מְהֵר (meher), which also conveys a sense of urgency. The entries consistently emphasize its adverbial use, indicating promptness or swiftness.
מְהֵרָה n.f. haste, speed;—usually as adverb. acc. hastily, quickly
base
H4120 מְהֵרָה haste, speed;—usually as adverb. acc. hastily, quickly
4120 mherah meh-hay-raw'
feminine of 4118; properly, a hurry; hence (adverbially)
promptly:--hastily, quickly, shortly, soon, make (with)
speed(-ily), swiftly.
see HEBREW for 04118
מְהֵרָה (me.he.rah) — haste.
1) haste, speed
1a) hastily, speedily (as adverb)
1b) in haste (with prep)
HD — AdverbHD
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Prep — Preposition · prepositionHR/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Art | Adj — ParticleHTd/Aafsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
