Exodus 10:4 — Word Study
WLCכִּ֛י אִם־ מָאֵ֥ן אַתָּ֖ה לְשַׁלֵּ֣חַ אֶת־ עַמִּ֑י הִנְנִ֨י מֵבִ֥יא מָחָ֛ר אַרְבֶּ֖ה בִּגְבֻלֶֽךָ׃
BSAButkîy ifʼim youʼattâh [refusing to obey, unwilling to cooperate] refusemâʼên to let My peopleʻam [Amaw, a nation or tribe] goshâlach I will bringbôwʼ [introduce, cause to come] locustsʼarbeh [a large flying insect, a plague] into your territorygᵉbûwl [border, a designated area] tomorrowmâchâr [at a future time, the next day]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | that | Particle |
| אִם־ | except | Particle |
| מָאֵ֥ן | [are] refusing | Verb, Piel, participle (active) masculine singular |
| אַתָּ֖ה | you | Pronoun |
| לְשַׁלֵּ֣חַ | to let go | Preposition, verb piel infinitive construct common |
| אֶת־ | the object marker | Particle |
| עַמִּ֑י | people my | Noun common masculine singular construct, suffix |
| הִנְנִ֨י | here I | Particle, suffix |
| מֵבִ֥יא | [am] about to bring | Verb, Hiphil, participle (active) masculine singular |
| מָחָ֛ר | tomorrow | Noun common, masculine singular absolute |
| אַרְבֶּ֖ה | locust[s] | Noun common, masculine singular absolute |
| בִּגְבֻלֶֽךָ׃ | in territory your | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if you refuse to let My people go, I will bring locusts into your territory tomorrow. |
| KJV | Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast: |
| ASV | Else, if thou refuse to let my people go, behold, to-morrow will I bring locusts into thy border: |
| YLT | for if thou art refusing to send My people away, lo, I am bringing in to-morrow the locust into thy border, |
| WEB | Or else, if you refuse to let my people go, behold, tomorrow I will bring locusts into your country, |
| BBE | For if you will not let my people go, tomorrow I will send locusts into your land: |
The translations agree on the meaning of מָאֵן as it pertains to Pharaoh's refusal.
The sentence is structured around a conditional statement, leading to a decisive warning about the future consequences.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאַתָּה
verbמָאֵן
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 — Exodus 10:4
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 Plague of Locustsgenerated
Exodus 10:4 is part of the narrative where Moses warns Pharaoh of the consequences of his refusal to let the Israelites go. This warning is a continuation of the plagues that God sends upon Egypt, demonstrating His authority and the seriousness of Pharaoh's disobedience. The surrounding verses describe the escalating tension between Moses and Pharaoh, culminating in the threat of a devastating locust plague that will consume the land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 8:10–23 | “Tomorrow,” Pharaoh answered. “May it be as you say,” Moses replied, “so that you may know that there is no one like the LORD our God. |
| 2 | Exodus 9:5–18 | The LORD set a time, saying, “Tomorrow the LORD will do this in the land.” |
| 3 | Exodus 11:4–5 | So Moses declared, “This is what the LORD says: ‘About midnight I will go throughout Egypt, |
| 4 | Proverbs 30:27 | the locusts have no king, yet they all advance in formation; |
| 5 | Joel 1:4–7 | What the devouring locust has left, the swarming locust has eaten; what the swarming locust has left, the young locust has eaten; and what the young locust has left, the destroying locust has eaten. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מָאֵן, ma.'Engenerated
The Hebrew word מָאֵן (ma'en) is a verb in the Piel stem, indicating an active refusal or unwillingness. It describes a state of obstinacy, particularly in the context of disobedience to God's commands. The parsing as a participle highlights the ongoing nature of this refusal, emphasizing Pharaoh's persistent defiance.
This word appears infrequently, only four times in the Hebrew Bible, underscoring its significance in the context of rebellion against divine authority. In this verse, it directly addresses Pharaoh's refusal to comply with God's command, marking a pivotal moment in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term refuse for מָאֵן.
Sentence Structuregenerated
The main verb of the sentence is מָאֵן, refusing, which governs the entire clause. The structure is straightforward, with the subject אַתָּה (you) followed by the infinitive phrase לְשַׁלֵּחַ (to let go), indicating what Pharaoh is refusing to do.
The sentence's order emphasizes the conditional nature of the warning, with the main clause stating Pharaoh's refusal and the consequent action of bringing locusts detailed in the latter part of the verse.
Septuagint Backgroundgenerated
In the Septuagint, מָאֵן is rendered as θέλῃς (theleis), which means willing. This choice reflects a slightly different nuance, focusing on Pharaoh's will rather than outright refusal, suggesting a deeper exploration of his obstinacy.
This translation choice may indicate an interpretative angle, highlighting Pharaoh's unwillingness to comply with God's command rather than merely stating his refusal.
In plain words — the whole versegenerated
Exodus 10:4 warns Pharaoh that if he does not let the Israelites go, God will send locusts into his land the next day. This message highlights the seriousness of Pharaoh's disobedience and the consequences that will follow.
Frequently Asked Questionsgenerated
Pharaoh's refusal indicates his obstinacy and unwillingness to obey God's command, which leads to severe consequences for Egypt.
Locusts represent a devastating plague that can destroy crops and threaten food supplies, symbolizing God's judgment on Egypt for their oppression of His people.
The mention of 'tomorrow' emphasizes the immediacy of God's judgment and the urgency for Pharaoh to reconsider his actions.
This verse is part of the larger narrative of the plagues, illustrating God's power and the consequences of disobedience, which ultimately leads to the liberation of the Israelites.
Reflection Questionsgenerated
- What are some modern examples of refusing to obey authority, and what are the consequences?
- How can we recognize when we are being obstinate in our own lives?
- What steps can we take to ensure we are following God's commands?
- How does understanding the severity of Pharaoh's situation help us grasp the importance of obedience?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced the plagues to discuss themes of disobedience and divine judgment. Here, Isidore of Seville comments on the significance of locusts as a symbol of human inconstancy.
In the eighth place locusts are mentioned. Some interpreters think that this sort of plague confutes the inconstancy of the human race, filled with dissent and discord.Early Church Fathers on Exodus 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 10:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleElse, if thou refuse to let my people go,.... He threatens him with the following plague, the plague of the locusts, which Pliny (x) calls "denrum irae pestis": behold, tomorrow will I bring the
Read John Gill on Exodus 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryElse, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast: Tomorrow will I bring the locusts.
Read Robert Jamieson on Exodus 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 10:4 Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:Ver. 4. Else, if thou refuse.] Men should look up with David, and see the punishing angel over their heads with a drawn sword, and submit. And if not, Balaam’ s ass shall condemn them for their desperate lewdness: for he fell down before the angel. I will bring the locusts.] God hath treasuries of plagues for the obstinate; neither can he be, as the poet feared of his Jupiter, possibly exhausted. Si quoties peccent homines, &c.
Read John Trapp on Exodus 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) To morrow will I bring the locusts into thy coast.—Locusts, as already observed, are not indigenous to Egypt, but only occasional visitants. Consequently they always enter the country from some other, as Nubia, Abyssinia, Syria, or Arabia. On the quarter from which the present plague came, see the comment on Exodus 10:13.
Read Charles John Ellicott on Exodus 10 →AdamClarkeAdam Clarke's Commentary on the BibleThe EIGHTH plague - the LOCUSTS Verse 4. To-morrow will I bring the locusts] The word ארבה arbeh, a locust, is probably from the root רבה rabah, he multiplied, became great, mighty, c. because of the immense swarms of these animals by which different countries, especially the east, are infested. The locust, in entomology, belongs to a genus of insects known among naturalists by the term GRYLLI; and includes three species, crickets, grasshoppers, and those commonly called locusts; and as they multiply faster than any other animal in creation, they are properly entitled to the name ארבה arbeh, which might be translated the numerous or multiplied insect. See this circumstance referred to…
Read AdamClarke on Exodus 10 →CambridgeThe Cambridge Bible for Schools and Colleges1–20. The eighth plague. The locusts. From J, with short passages from E.
Read Cambridge on Exodus 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThe locusts - The locust is less common in Egypt than in many eastern countries, yet it is well known, and dreaded as the most terrible of scourges.
Read Albert Barnes on Exodus 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. I bring the locusts into thy coast — The destruction of all herbage by locusts is as complete as by fire over all the area which they cover, and they have been known to spread over from one to two thousand square miles.
Read Daniel Denison Whedon on Exodus 10 →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
But if you refuse to let My people go, I will bring locusts into your territory tomorrow.
Or else, if you refuse to let my people go, behold, tomorrow I will bring locusts into your country,
But if you refuse to let My people go, I will bring locusts into your territory tomorrow.
But if you refuse to release my people, I am going to bring locusts into your territory tomorrow.
Tyndale line
Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:
Else, if thou refuse to let my people go, behold, to-morrow will I bring locusts into thy border:
Else, if thou refuse to let my people go, behold, tomorrow will I bring locusts into thy border:
Else, if thou shalt refuse to let my people go, behold, to-morrow will I bring the locusts into thy border:
But if thou refuse to let my people go, beholde, to morowe will I bring grashoppers into thy coastes.
Strictly literal
For, if thou refuse to let my people go, behold, I will to-morrow bring locusts into thy borders;
for if thou art refusing to send My people away, lo, I am bringing in to-morrow the locust into thy border,
for if you are refusing to send My people away, behold, tomorrow I am bringing in the locust into your border,
For, if thou refusest to let my people go, behold, I will bring tomorrow locusts into thy boundary.
But if you refuse to let my people go, listen, tomorrow I will bring locusts into your land.
From the Latin
But if thou resist, and wilt not let them go, behold I will bring in tomorrow the locust into thy coasts:
Simplified
If you refuse to let my people leave, tomorrow I will send a plague of locusts into your country.
For if you will not let my people go, tomorrow I will send locusts into your land:
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 aligns closely with the Hebrew wording, though it presents a different nuance in the translation of מָאֵן. The Samaritan Pentateuch shows a slight variation with the use of גבולך (your boundary) instead of the Masoretic בִּגְבֻלֶךָ (in your territory), indicating a different emphasis on the geographical aspect.
כִּ֛י אִם־ מָאֵ֥ן אַתָּ֖ה לְשַׁלֵּ֣חַ אֶת־ עַמִּ֑י הִנְנִ֨י מֵבִ֥יא מָחָ֛ר אַרְבֶּ֖ה בִּגְבֻלֶֽךָ׃
11 of the 12 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.
כי אם מאן אתה לשׁלח את עמי הנני מביא מחר ארבה בגבולך
1 word differs from the Masoretic Text: גבולך (boundary)
[כי] [אם] [מאן] [אתה] [לשלח] [את] [עמ׳י] [הנ׳ני] [מביא] [מחר] ארבה בגבול׳ך
nothing on the leather here — 2 partly restored, 10 supplied entire by an editor.
כי אם מאן אתה [לשלח] [את] [עמ׳י] [הנ׳ני] [מביא] [מחר] [ארבה] [בגבל׳ך]
3 words on the leather — 1 partly restored, 8 supplied entire by an editor.
[כי] [אם] [מאן] אתה [לשלח] [את] [עמ׳י] [הנ׳ני] [מביא] [מחר] [ארבה] [בגבל׳ך]
nothing on the leather here — 1 partly restored, 11 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 Exodus 10:4
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
מָאֵן (ma'en) means 'refusing' or 'unwilling.' It is derived from the root word represented by Strong's H3985. The entries consistently describe it as a term for refusal or unwillingness to obey.
מָאֵן adj.verb. refusing
base
H3986 מָאֵן refusing
3986 ma'en maw-ane'
from 3985; unwilling:--refuse.
see HEBREW for 03985
מָאֵן (ma.en) — refusing.
refusing, unwilling to obey
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
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
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
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
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
HTj/Sp1bs — Particle · suffixHTj/Sp1bs
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
מָחָר (machar) means 'tomorrow' or 'in the future.' It is often used adverbially to refer to the day following the present day or to future time. The word is derived from a root meaning 'deferred.' All entries consistently emphasize its use in relation to time.
מָחָר 52 n.m. used oft. as adv., to-morrow, in time to come
to-morrow (the day following the present day)
= in future time
base
H4279 מָחָר used oft. as adv., to-morrow, in time to come . to-morrow (the day following the present day)
. = in future time
4279 machar maw-khar'
probably from 309; properly, deferred, i.e. the morrow;
usually (adverbially) tomorrow; indefinitely,
hereafter:--time to come, tomorrow.
see HEBREW for 0309
מָחָר (ma.char) — tomorrow.
1) tomorrow, in time to come, in the future
1a) tomorrow (as the day following the present day)
1b) in future time
N-ms — Noun common · masculine singular absoluteHNcmsa
too-mor'-o.
See MORROW.
אַרְבֶּה (arbeh) refers to a kind of locust, specifically noted for its rapid increase. The term can also imply a locust swarm and has figurative meanings related to sudden disappearance, insignificance, and activity. It is derived from a root meaning to increase, as noted in Strong's entries.
אַרְבֶּה a kind of locust
base
H697 אַרְבֶּה a kind of locust
697 'arbeh ar-beh'
from 7235; a locust (from its rapid increase):--
grasshopper, locust.
see HEBREW for 07235
אַרְבֶּה (ar.beh) — locust.
1) a kind of locust, locust swarm (coll)
2) (CLBL)
2a) sudden disappearance (fig.)
2b) insignificance (fig.)
2c) activity (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms