Deuteronomy 28:20 — Word Study
WLCיְשַׁלַּ֣ח יְהוָ֣ה׀ בְּ֠ךָ אֶת־ הַמְּאֵרָ֤ה אֶת־ הַמְּהוּמָה֙ וְאֶת־ הַמִּגְעֶ֔רֶת בְּכָל־ מִשְׁלַ֥ח יָדְךָ֖ אֲשֶׁ֣ר תַּעֲשֶׂ֑ה עַ֣ד הִשָּֽׁמֶדְךָ֤ וְעַד־ אֲבָדְךָ֙ מַהֵ֔ר מִפְּנֵ֛י רֹ֥עַ מַֽעֲלָלֶ֖יךָ אֲשֶׁ֥ר עֲזַבְתָּֽנִי׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] will sendshâlach▸ [dispatch, bring forth] cursesmᵉʼêrâh [execration, a negative consequence] confusionmᵉhûwmâh [tumult, chaos] andʼêth reproofmigʻereth△ [rebuke, correction] in allkôl [everything, every endeavor] to which you putmishlôwach [undertake, set] your handyâd [strength, direction] untilʻad you are destroyedshâmad [annihilated, devastated] and quicklymahêr [hastily, swiftly] perishʼâbad [be lost, die] because ofpânîym the wickednessrôaʻ [evil, badness] you have committedmaʻălâl [done, practiced] in forsaking Himʻâzab■ [abandoning, loosening]
| Greek | English | Parsing |
|---|---|---|
| יְשַׁלַּ֣ח | he will send | Verb, Piel, imperfect third person masculine singular |
| יְהוָ֣ה׀ | Yahweh | Noun proper |
| בְּ֠ךָ | on you | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| הַמְּאֵרָ֤ה | the curse | Particle, noun common feminine singular absolute |
| אֶת־ | the object marker | Particle |
| הַמְּהוּמָה֙ | confusion | Particle, noun common feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַמִּגְעֶ֔רֶת | rebuke | Particle, noun common feminine singular absolute |
| בְּכָל־ | in every | Preposition, noun common masculine singular construct |
| מִשְׁלַ֥ח | undertaking of | Noun common, masculine singular construct |
| יָדְךָ֖ | hand your | Noun common both singular construct, suffix |
| אֲשֶׁ֣ר | which | Particle |
| תַּעֲשֶׂ֑ה | you will do | Verb, Qal, imperfect second person masculine singular |
| עַ֣ד | until | Preposition |
| הִשָּֽׁמֶדְךָ֤ | being destroyed you | Verb niphal infinitive construct common, suffix |
| וְעַד־ | and until | Conjunction, preposition |
| אֲבָדְךָ֙ | perishing you | Verb qal infinitive construct common, suffix |
| מַהֵ֔ר | quickly | Verb, Piel, infinitive construct common |
| מִפְּנֵ֛י | because of | Preposition, noun common masculine plural construct |
| רֹ֥עַ | [the] wickedness of | Noun common, masculine singular construct |
| מַֽעֲלָלֶ֖יךָ | deeds your | Noun common masculine plural construct, suffix |
| אֲשֶׁ֥ר | which | Particle |
| עֲזַבְתָּֽנִי׃ | you have forsaken me | Verb qal perfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD will send curses upon you, confusion and reproof in all to which you put your hand, until you are destroyed and quickly perish because of the wickedness you have committed in forsaking Him. |
| KJV | The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me. |
| ASV | Jehovah will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken me. |
| YLT | 'Jehovah doth send on thee the curse, the trouble, and the rebuke, in every putting forth of thy hand which thou dost, till thou art destroyed, and till thou perish hastily, because of the evil of thy doings [by] which thou hast forsaken Me. |
| WEB | Yahweh will send on you cursing, confusion, and rebuke in all that you put your hand to do, until you are destroyed and until you perish quickly, because of the evil of your doings, by which you have forsaken me. |
| BBE | The Lord will send on you cursing and trouble and punishment in everything to which you put your hand, till sudden destruction overtakes you; because of your evil ways in which you have been false to me. |
Where they part company is in the wording of יְשַׁלַּ֣ח — see How Translations Differ.
The structure consists of a main clause followed by several subordinate phrases that elaborate on the consequences and conditions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁלַח
The sentence as the grammar sees it Open the tree ›
1 of 24 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 28:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of Disobediencegenerated
Deuteronomy 28:20 warns Israel of the curses that will come upon them for disobedience to God's commandments. This verse is part of a larger discourse on the blessings for obedience and the curses for disobedience, emphasizing the seriousness of turning away from God. The context illustrates the covenant relationship between God and Israel, where faithfulness brings blessings, while unfaithfulness leads to dire consequences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:11 | God is a righteous judge and a God who feels indignation each day. |
| 2 | Malachi 2:2 | If you do not listen, and if you do not take it to heart to honor My name,” says the LORD of Hosts, “I will send a curse among you, and I will curse your blessings. Yes, I have already begun to curse them, because you are not taking it to heart. |
| 3 | 1 Samuel 14:20 | Then Saul and all his troops assembled and marched to the battle, and they found the Philistines in total confusion, with each man wielding the sword against his neighbor. |
| 4 | Psalm 80:4–16 | O LORD God of Hosts, how long will Your anger smolder against the prayers of Your people? |
| 5 | Isaiah 28:19 | As often as it passes through, it will carry you away; it will sweep through morning after morning, by day and by night.” The understanding of this message will bring sheer terror. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יְשַׁלַּ֣ח, ye.sha.Lachgenerated
The verb שָׁלַח (shalach) means 'to send' and is in the Piel form, indicating an intensive action. It is used here to describe God's active role in sending curses upon Israel as a consequence of their actions.
This word conveys a strong sense of dispatching something with purpose. The parsing as an imperfect tense indicates an ongoing action — God will continually send these curses until the intended outcome is achieved.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term send for יְשַׁלַּ֣ח.
Sentence Structuregenerated
The finite verb יְשַׁלַּ֣ח governs the main clause, with several phrases detailing the consequences. The structure emphasizes the action of sending and the ensuing repercussions.
The order of the Hebrew words places emphasis on the subject, יְהוָ֣ה, at the beginning, highlighting God's authority in the declaration of curses.
Septuagint Backgroundgenerated
The Septuagint translates יְשַׁלַּ֣ח as ἐχαποστείλαι, which carries a similar meaning of sending but may imply a more definitive action. This choice reflects a consistent understanding of God's active role in administering consequences.
The use of the Greek term shows continuity in the concept of divine action across translations, maintaining the focus on God's authority.
In plain words — the whole versegenerated
Deuteronomy 28:20 warns that the LORD will send curses, confusion, and rebuke upon Israel for their disobedience. This verse highlights the serious consequences of forsaking God, emphasizing that these will lead to destruction and perishing because of their wickedness.
Frequently Asked Questionsgenerated
It signifies that God will actively bring about negative consequences as a response to Israel's disobedience and abandonment of His ways.
The curses include confusion and reproof, indicating a state of turmoil and correction in all their endeavors.
This phrase emphasizes the severity and permanence of the consequences that result from forsaking God, indicating a process that leads to total annihilation.
It illustrates the consequences of breaking the covenant, where obedience results in blessings and disobedience leads to curses and destruction.
Reflection Questionsgenerated
- In what areas of my life do I need to ensure I am not forsaking God's commands?
- How can I recognize the signs of confusion or turmoil as a warning from God?
- What steps can I take to align my actions with God's will to avoid such curses?
- How does understanding the consequences of disobedience affect my relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 28:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord shall send upon thee cursing,.... Which is either a general word for all that follows, or rather, since that had been expressed before in various instances, this may denote some particular judgment.
Read John Gill on Deuteronomy 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCursed shalt thou be in the city, and cursed shalt thou be in the field. No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 28 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVexation, or, disturbance. This seems chiefly to concern the mind, and its torment arising from the disappointment of hopes, the presages of its approaching miseries. Rebuke, to wit, from God, not so much in words as by his actions, by cross providences, by sharp and sore afflictions, which are oft called rebukes, as 80:16 66:15 25:17.
Read Matthew Poole on Deuteronomy 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 28:20 The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me. Ver. 20.
Read John Trapp on Deuteronomy 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Cursing, vexation, and rebuke.—Deficiency, and anxiety, and failure in every enterprise, would convey the idea, according to another interpretation. There are two views of the derivation of the first of the three words employed. Probably the Authorised Version is right. The three words have each of them the definite article in the original, just as if they were so many diseases. “The curse, and the terror, and the rebuke” of the Almighty are terrible obstacles to any human undertaking. In all that thou settest thine hand unto for to do.—Literally, in every putting forth of thine hand which thou makest, i.e., in every undertaking. This is the opposite of Deu 28:8. Thou hast forsaken…
Read Charles John Ellicott on Deuteronomy 28 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Cursing] This shall be thy state; vexation - grief, trouble, and anguish of heart; rebuke - continual judgments, and marks of God's displeasure.
Read AdamClarke on Deuteronomy 28 →
CambridgeThe Cambridge Bible for Schools and Colleges15–46. The Curses The opening Deuteronomy 28:15-20, correspond to the blessings in Deuteronomy 28:1-7, except that there are no antitheses to Deuteronomy 28:1 b and Deuteronomy 28:2 b, and that the curse on basket and kneading-bowl precedes that on fruit of thy body, etc. Then the Discourse leaves the limits it had observed in the remainder of the blessings, Deuteronomy 28:8-14, and while here and there it gives the exact contrast of these blessings (cp. Deuteronomy 28:23 f. with Deuteronomy 28:12 a, Deuteronomy 28:25 with Deuteronomy 28:7 b, Deuteronomy 28:37 and Deuteronomy 28:46 with Deuteronomy 28:10, Deuteronomy 28:43 f. with Deuteronomy 28:12 b, Deuteronomy 28:13 a), the rest is a…
Read Cambridge on Deuteronomy 28 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Vexation — Consternation is a more exact rendering of the Hebrew. In 1 Samuel 5:11, and Deuteronomy 7:23, it is translated destruction. Rebuke — The Hebrew word here used is found only in this place.
Read Daniel Denison Whedon on Deuteronomy 28 →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
The LORD will send curses upon you, confusion and reproof in all to which you put your hand, until you are destroyed and quickly perish because of the wickedness you have committed in forsaking Him.
Yahweh will send on you cursing, confusion, and rebuke in all that you put your hand to do, until you are destroyed and until you perish quickly, because of the evil of your doings, by which you have forsaken me.
The LORD will send curses upon you, confusion and reproof in all to which you put your hand, until you are destroyed and quickly perish because of the wickedness you have committed in forsaking Him.
“The Lord will send on you a curse, confusing you and opposing you in everything you undertake until you are destroyed and quickly perish because of the evil of your deeds, in that you have forsaken me.
Tyndale line
The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me.
Jehovah will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken me.
The LORD shall send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken me.
The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou undertakest to perform, until thou shalt be destroyed, and until thou shalt perish quickly; because of the wickedness of thy doings by which thou hast forsaken me.
The Lord shall sende vpon thee cursing, trouble, and shame, in all that which thou settest thine hand to do, vntil thou be destroyed, and perish quickely, because of the wickednesse of thy workes whereby thou hast forsaken me.
Strictly literal
Jehovah will send upon thee cursing, confusion, and rebuke, in all the business of thy hand which thou doest, until thou be destroyed and until thou perish quickly, because of the wickedness of thy doings, whereby thou hast forsaken me.
'Jehovah doth send on thee the curse, the trouble, and the rebuke, in every putting forth of thy hand which thou dost, till thou art destroyed, and till thou perish hastily, because of the evil of thy doings [by] which thou hast forsaken Me.
YHWH sends the curse, the trouble, and the rebuke on you, in every putting forth of your hand which you do, until you are destroyed, and until you perish quickly, because of the evil of your doings [by] which you have forsaken Me.
The Lord will send out against thee misfortune, confusion, and failure, in all the occupation of thy hand which thou mayest engage in; until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, that thou hast forsaken me.
Yahweh will send on you curses, confusion, and rebukes in all that you put your hand to, until you are destroyed, and until you perish quickly because of your wicked actions by which you will have forsaken me.
From the Latin
The Lord shall send upon thee famine and hunger, and a rebuke upon all the works which thou shalt do: until he consume and destroy thee quickly, for thy most wicked inventions, by which thou hast forsaken me.
Simplified
The Lord will send you curses, making you confused and frustrated in everything you do, until you are brought down and die quickly because of the evil that you've done by abandoning him.
The Lord will send on you cursing and trouble and punishment in everything to which you put your hand, till sudden destruction overtakes you; because of your evil ways in which you have been false to me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches closely in meaning. However, the Samaritan Pentateuch shows five differences in wording, indicating variations in how the curses are described, particularly in the terms used for 'curse' and 'confusion.'
יְשַׁלַּ֣ח יְהוָ֣ה׀ בְּ֠ךָ אֶת־ הַמְּאֵרָ֤ה אֶת־ הַמְּהוּמָה֙ וְאֶת־ הַמִּגְעֶ֔רֶת בְּכָל־ מִשְׁלַ֥ח יָדְךָ֖ אֲשֶׁ֣ר תַּעֲשֶׂ֑ה עַ֣ד הִשָּֽׁמֶדְךָ֤ וְעַד־ אֲבָדְךָ֙ מַהֵ֔ר מִפְּנֵ֛י רֹ֥עַ מַֽעֲלָלֶ֖יךָ אֲשֶׁ֥ר עֲזַבְתָּֽנִי׃
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.
ישׁלח יהוה בך את המרה ואת המהמה ואת המגערת בכל משׁלח ידיך אשׁר תעשׂה עד השׁמידך ועד אבידך מהר מפני רע מעלליך אשׁר עזבתני
5 words differ from the Masoretic Text: מרה (curse), מהמה (discomfiture), ידיך (hand), השׁמידך (destroy), אבידך (perish)
ישלח יהוה [ב׳ך] [את] [המארה] [את] [המהו] מה ואת המגערת [בכל] משלח יד׳ך [אשר] [תעשה] [עד] [השמד׳ך] [ועד] אבד׳ך [מהר] [מפני] [רע] [מעללי׳ך] [אשר] [עזבת׳ני]
2 words on the leather — 6 partly restored, 17 supplied entire by an editor.
ישלח יהוה [ב׳ך] [את] [המארה] [את] [המהומה] [ואת] [המגערת] בכל משלח [יד׳ך] [אשר] [תעשה] [עד] [השמד׳ך] [ועד] [אבד׳ך] [מהר] [מפני] [רע]
21 words of the verse are on this fragment — 2 partly restored, 17 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 28:20
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.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
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)
Conj | DirObjM — ParticleHTo
The Hebrew word מְאֵרָה (*me'erah*) means 'a curse.' It is derived from the root word מְאֵר (*me'ar*), which relates to the concept of execration. The entries consistently define it as a curse without significant variation.
מְאֵרָה n.f. a curse
base
H3994 מְאֵרָה a curse
3994 merah meh-ay-raw'
from 779; an execration:--curse.
see HEBREW for 0779
מְאֵרָה (me.e.rah) — curse.
curse
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
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
מְהוּמָה (mhuwmah) refers to a state of tumult or confusion, encompassing meanings like disquietude, discomfiture, and trouble. It is derived from the root meaning of confusion or uproar, and it captures various forms of disturbance or turmoil. The entries consistently highlight its association with panic and vexation.
מְהוּמָה n.f. tumult, confusion, disquietude, discomfiture
base
H4103 מְהוּמָה tumult, confusion, disquietude, discomfiture
4103 mhuwmah meh-hoo-maw'
from 1949; confusion or uproar:--destruction, discomfiture,
trouble, tumult, vexation, vexed.
see HEBREW for 01949
מְהוּמָה (me.hu.mah) — tumult.
1) tumult, confusion, disquietude, discomfiture, destruction, trouble, vexed, vexation
1a) tumult, confusion, disturbance, turmoil, disquietude, panic
1b) discomfiture
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kon-fu'-zhun (bosheth, "shame, paleness," kelimmah, "blushing," tohu; akatastasia, sugchusis): In the Old Testament bosheth (1Sa 20:30; Ps 109:29 the King James Version) and kelimmah (Ps 44:15; Isa 30:3) are the words most frequently translated "confusion"; tohu, "wastiness," "emptiness" is so translated (Isa 24:10; 34:11; 41:29), also qalon, "lightness," "contempt" (Job 10:15 = ignominy, the American Standard Revised Version) and tebhel, "profanation" (Le 18:23; 20:12); ra`ash, "shaking," "trembling,"…
→ Of tongues Ge 11:1-9
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)
HC/To — Conjunction · particleHC/To
מִגְעֶ֫רֶת (mig`ereth) means 'rebuke' or 'reproof.' It is derived from a root that conveys the idea of cursing or reproaching. The term appears in Deuteronomy 28:20, where it signifies a form of divine reprimand.
מִגְעֶ֫רֶת n.f. rebuke Dt 28:20.
done
H4045 מִגְעֶ֫רֶת rebuke
4045 mig`ereth mig-eh'-reth
from 1605; reproof (i.e. curse):--rebuke.
see HEBREW for 01605
מִגְעֶ֫רֶת (mig.e.ret) — rebuke.
rebuke, reproof
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
re-buk': As a verb "rebuke" is in the Old Testament the translation of ga`ar and yakhach; another word, ribh, in Ne 5:7, is in the Revised Version (British and American) translated "contended with." "Rebuke" (noun) is most frequently the translation of ge`arah; also in the King James Version of cherpah (Isa 25:8; Jer 15:15, the Revised Version (British and American) "reproach"), and of a few other words signifying reproach, etc. "Rebuker" (mucar, literally, "correction," "chastisement") in Ho 5:2 has the Revised Version margin "Hebrew `rebuke.'" In the New Testament "to rebuke" is most often the translation of epitimao (Mt…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
מִשְׁלַח (mishlach) and מִשְׁלוֹחַ (mishloach) both relate to the concept of sending or outstretching. The entries indicate meanings such as a place of letting loose or a sending out, with implications of both favorable presentations and unfavorable seizures. The word is built from a root meaning 'to send out' and encompasses both abstract and concrete usages.
מִשְׁלַח n.[m.]
outstretching
place of letting loose
base
מִשְׁלוֹחַ n.[m.]
outstretching
sending
base
H4916a מִשְׁלַח . outstretching
. place of letting loose
H4916b מִשְׁלוֹחַ . outstretching
. sending
4916 mishlowach mish-lo'-akh
or mishloach {mish-lo'-akh}; also mishlach {mish-lawkh'};
from 7971; a sending out, i.e. (abstractly) presentation
(favorable), or seizure (unfavorable); also (concretely) a
place of dismissal, or a business to be discharged:--to lay,
to put, sending (forth), to set.
see HEBREW for 07971
מִשְׁלַח (mish.lach) — sending.
outstretching
Also means: mish.lo.ach (מִשְׁלוֹחַ "sending" H4916B)
מִשְׁלוֹחַ (mish.lo.ach) — sending.
outstretching, sending, sending forth
Another spelling of mish.lach (מִשְׁלַח "sending" H4916A)
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…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp2ms
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
HTr — ParticleHTr
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
שָׁמַד (shamad) is a Hebrew verb meaning to destroy or exterminate. It has forms in both the Niph'al, indicating being destroyed, and the Hiph'il, indicating the act of destroying. The entries emphasize its use in contexts of annihilation and devastation, with a focus on complete destruction.
[שָׁמַד] 90 vb. Niph. be exterminated, destroyed
Hiph. 69
annihilate, exterminate
destroy
base
H8045 [שָׁמַד] Niph. be exterminated, destroyed
8045 shamad shaw-mad'
a primitive root; to desolate:--destory(- uction), bring to
nought, overthrow, perish, pluck down, X utterly.
שָׁמַד (sha.mad) — to destroy.
1) to destroy, exterminate, be destroyed, be exterminated
1a) (Niphal)
1a1) to be annihilated, be exterminated
1a2) to be destroyed, be devastated
1b) (Hiphil)
1b1) to annihilate, exterminate
1b2) to destroy
Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
V-Niphal-Inf-a | Suff — Verb niphal infinitive construct common · suffixHVNcc/Sp2ms
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)
HC/R — Conjunction · prepositionHC/R
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)
V-Qal-Inf-a | Suff — Verb qal infinitive construct common · suffixHVqcc/Sp2ms
מַהֵר (maher) means 'hastening' or 'quickly' and is used as both an adjective and an adverb. It conveys a sense of speed or urgency, suggesting actions done in a hurry. The entries consistently emphasize its meanings related to swiftness and promptness, with no significant disagreement noted among the lexicons.
מַהֵר adj. hastening, speedy, swift
base
מַהֵר adv. quickly, speedily
base
H4118a מַהֵר hastening, speedy, swift H4118b מַהֵר quickly, speedily
4118 maher mah-hare'
from 4116; properly, hurrying; hence (adverbially) in a
hurry:--hasteth, hastily, at once, quickly, soon, speedily,
suddenly.
see HEBREW for 04116
מַהֵר (ma.her) — quick.
adj
hurrying, speedy, swift, hastening
מַהֵר (ma.her) — quickly.
adv
quickly, speedily
V-Piel-Ptc — Verb · Piel · infinitive construct commonHVpcc
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
רֹעַ (roa`) refers to badness or evil, covering both moral and physical aspects. It can denote qualities like wilfulness and sadness, as well as the badness of cattle. The entries consistently emphasize its ethical implications, with no significant disagreements among the lexicons.
רֹעַ n.[m.] badness, evil
badness, bad quality, of cattle
wilfulness
ethical, evil, badness
sadness
base
H7455 רֹעַ badness, evil . badness, bad quality, of cattle
. wilfulness
. ethical, evil, badness
. sadness
7455 roa` ro'-ah
from 7489; badness (as marring), physically or morally:--X
be so bad, badness, (X be so) evil, naughtiness, sadness,
sorrow, wickedness.
see HEBREW for 07489
רֹעַ (ro.a) — evil.
1) badness, evil
1a) badness, bad quality
1b) wilfulness
1c) evil, badness (ethical)
1d) sadness
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…
מַעֲלָל (ma`alal) refers to a deed or practice, often with a negative connotation. It encompasses actions or works, whether good or bad, and is derived from a root meaning to act. The entries consistently highlight its focus on deeds and practices.
[מַעֲלָל] 41 n.m. deed, practice
base
H4611 מַעֲלָל deed, practice
4611 ma`alal mah-al-awl'
from 5953; an act (good or bad):--doing, endeavour,
invention, work.
see HEBREW for 05953
מַעֲלָל (ma.a.lal) — deed.
1) deed, practice
1a) practice (usually bad)
1b) deeds
1c) acts
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
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
HTr — ParticleHTr
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bs
