Ezekiel 17:10 — Word Study
WLCוְהִנֵּ֥ה שְׁתוּלָ֖ה הֲתִצְלָ֑ח הֲלוֹא֩ כְגַ֨עַת בָּ֜הּ ר֤וּחַ הַקָּדִים֙ תִּיבַ֣שׁ יָבֹ֔שׁ עַל־ עֲרֻגֹ֥ת צִמְחָ֖הּ תִּיבָֽשׁ׃ פ
BSAEven if it is transplantedshâthal [removed and replanted] will it flourishtsâlach▸ [prosper, succeed] Will it notlôʼ completely witheryâbêsh▸ [dry up, perish] when the eastqâdîym windrûwach [the burning wind from the east] strikesnâgaʻ It will witheryâbêsh▸ [shrivel up, lose vitality] onʻal the bedʻărûwgâh [garden bed, fertile soil] where it sproutedtsemach [began to grow, came to life]
| Greek | English | Parsing |
|---|---|---|
| וְהִנֵּ֥ה | and there! | Conjunction, particle |
| שְׁתוּלָ֖ה | [it is] planted | Verb, Qal, participle (passive) feminine singular |
| הֲתִצְלָ֑ח | ¿ will it prosper | Particle, verb qal imperfect third person feminine singular |
| הֲלוֹא֩ | ¿ not | Particle, particle |
| כְגַ֨עַת | when touches | Preposition, verb qal infinitive construct common |
| בָּ֜הּ | it | Preposition, suffix |
| ר֤וּחַ | [the] wind of | Noun common, feminine singular construct |
| הַקָּדִים֙ | the east | Particle, noun common masculine singular absolute |
| תִּיבַ֣שׁ | will it wither | Verb, Qal, imperfect third person feminine singular |
| יָבֹ֔שׁ | completely | Verb, Qal, infinitive absolute |
| עַל־ | on | Preposition |
| עֲרֻגֹ֥ת | [the] beds of | Noun common, feminine plural construct |
| צִמְחָ֖הּ | growth its | Noun common masculine singular construct, suffix |
| תִּיבָֽשׁ׃ פ | it will wither | Verb, Qal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even if it is transplanted, will it flourish? Will it not completely wither when the east wind strikes? It will wither on the bed where it sprouted.’” |
| KJV | Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew. |
| ASV | Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the beds where it grew. |
| YLT | And lo, the planted thing — doth it prosper? When come against it doth the east wind, Doth it not utterly wither? On the furrows of its springing it withereth.' |
| WEB | Yes, behold, being planted, will it prosper? Won’t it utterly wither when the east wind touches it? It will wither in the ground where it grew.”’” |
| BBE | And if it is planted will it do well? will it not become quite dry at the touch of the east wind, drying up in the bed where it was planted? |
Where they part company is תִּיבַ֣שׁ — see How Translations Differ.
The sentence is structured with a main question followed by two subordinate clauses that elaborate on the consequences of the initial statement.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁתַל
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 — Ezekiel 17:10
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 Parable of the Two Eaglesgenerated
Ezekiel 17:10 is part of a larger parable where God uses the imagery of a transplanted plant to illustrate the fate of Jerusalem and its leaders. The message emphasizes that despite efforts to reestablish or revive, external forces can lead to inevitable decline. This reflects the broader themes of judgment and hope found throughout Ezekiel's prophecies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 19:12–14 | But it was uprooted in fury, cast down to the ground, and the east wind dried up its fruit. Its strong branches were stripped off and they withered; the fire consumed them. |
| 2 | Hosea 12:1 | Ephraim chases the wind and pursues the east wind all day long; he multiplies lies and violence; he makes a covenant with Assyria and sends olive oil to Egypt. |
| 3 | Hosea 13:15 | Although he flourishes among his brothers, an east wind will come— a wind from the LORD rising up from the desert. His fountain will fail, and his spring will run dry. The wind will plunder his treasury of every precious article. |
| 4 | Matthew 21:19 | Seeing a fig tree by the road, He went up to it but found nothing on it except leaves. “May you never bear fruit again!” He said. And immediately the tree withered. |
| 5 | Mark 11:20 | As they were walking back in the morning, they saw the fig tree withered from its roots. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שְׁתוּלָ֖ה, she.tu.Lahgenerated
The word שְׁתוּלָ֖ה (she.tu.Lah) is a passive participle of the verb שָׁתַל (shathal), meaning to transplant or plant. It describes a state of being planted, particularly in the context of moving a plant from one place to another.
In this verse, it suggests the act of replanting a tree or vine, raising the question of whether such an action can lead to flourishing or success. The participle form indicates that the subject is in a state resulting from the action of planting.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תִּצְלָ֑ח, will it prosper, governs the main clause, with several phrases and questions branching off it. The structure emphasizes the uncertainty of the plant's fate following its transplantation.
The clauses present a series of rhetorical questions, creating a rhythm that highlights the inevitability of withering under adverse conditions, particularly from the east wind.
Septuagint Backgroundgenerated
The Septuagint translates שְׁתוּלָ֖ה as πιαίνεται (pianetai), which means 'to be planted.' This choice maintains the agricultural theme while possibly broadening the interpretation to include the nurturing aspect of planting.
The Greek word κατευθυνεῖ for תִּצְלָ֑ח suggests a more directed sense of success or prosperity, which may reflect a different nuance than the Hebrew.
In plain words — the whole versegenerated
Ezekiel 17:10 asks whether a transplanted plant can thrive or if it will wither when faced with harsh conditions. The imagery illustrates the uncertain fate of Jerusalem, emphasizing that even attempts at restoration can lead to failure when external pressures arise.
Frequently Asked Questionsgenerated
The transplanted plant symbolizes Jerusalem and its leaders, representing their attempts to thrive despite adverse conditions.
The east wind represents harsh external forces that can lead to destruction and withering, reflecting the challenges faced by Jerusalem.
The question highlights the uncertainty and vulnerability of those who have been uprooted and reestablished, emphasizing the need for divine favor for true success.
This verse illustrates the themes of judgment and hope found in Ezekiel, showing that despite efforts to restore, without God's intervention, failure is likely.
Reflection Questionsgenerated
- In what areas of my life do I feel transplanted, and how can I seek to flourish despite challenges?
- What external pressures do I face that threaten my growth, and how can I address them?
- How can I rely on God's guidance to ensure my success in difficult circumstances?
- What lessons can I learn from the fate of Jerusalem about resilience and dependence on God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 17:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, behold, [being] planted,.... Supposing it ever so well planted, as first by Nebuchadnezzar; and still put into a better condition by the assistance of the king of Egypt, as was imagined: shall it prosper?
Read John Gill on Ezekiel 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew. Yea, behold, being planted, shall it prosper? - i:e., though planted.
Read Robert Jamieson on Ezekiel 17 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNay, suppose this contrivance were successful, suppose this vine were planted by the help of Egypt, could it possibly prosper? No, no. When the east wind; when the king of Babylon, which like the blasting wind conms from the north-east, shall but touch it, it will utterly wither. In the furrows; even amidst its greatest and best helps to make it flourish. This discontent, ingratitude, and treachery will occasion the utter ruin of this people.
Read Matthew Poole on Ezekiel 17 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 17:10 Yea, behold, [being] planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.Ver. 10. Shall it not utterly wither?] As Jonah’ s gourd did when smitten with a worm; as Phocas’ s wall came down with a witness, because built upon mines of gunpowder - sin lay at the bottom, as one told him - which, being once fired, would blow up all. When the east wind toucheth it.] Which is very hurtful to vines, saith, Columella. As all creatures, so the winds are God’ s agents; as to purge the air - Rupertus calleth them the besoms of the air - and to refresh men’ s spirits, so to execute many of God’ s judgments upon…
Read John Trapp on Ezekiel 17 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Shall - utterly whither] The regal government shall be no more restored. Zedekiah shall be the last king, and the monarchy shall finally terminate with him.
Read AdamClarke on Ezekiel 17 →
CambridgeThe Cambridge Bible for Schools and Colleges10. Destruction under another figure, that of the east wind, before which vegetation crumbles into dust. Cf. ch. Ezekiel 19:12; Hosea 13:15; Isaiah 27:8; Isaiah 40:7; Job 27:21.
Read Cambridge on Ezekiel 17 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. When the east wind toucheth it — After having been pulled up it shall not take root again, but shall wither where it falls (xix, 12). “Its destruction shall come from the quarter where it derived its origin.” — Skinner.
Read Daniel Denison Whedon on Ezekiel 17 →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
Even if it is transplanted, will it flourish? Will it not completely wither when the east wind strikes? It will wither on the bed where it sprouted.’”
Yes, behold, being planted, will it prosper? Won’t it utterly wither when the east wind touches it? It will wither in the ground where it grew.”’”
Even if it is transplanted, will it flourish? Will it not completely wither when the east wind strikes? It will wither on the bed where it sprouted.’”
Consider! It is planted, but will it prosper? Will it not wither completely when the east wind blows on it? Will it not wither in the soil where it sprouted?’”
Tyndale line
Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.
Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the beds where it grew.
Yea, behold, being planted, shall it prosper? shall it not utterly wither; when the east wind toucheth it? it shall wither in the beds where it grew.
Yes, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.
Beholde, it was planted: but shall it prosper? shall it not be dried vp, and wither? when the East winde shall touch it, it shall wither in the trenches, where it grewe.
Strictly literal
And behold, being planted, shall it prosper? shall it not utterly wither when the east wind toucheth it? It shall wither in the beds where it grew.
And lo, the planted thing — doth it prosper? When come against it doth the east wind, Doth it not utterly wither? On the furrows of its springing it withereth.'
And behold, the planted thing—does it prosper? When the east wind comes against it, does it not utterly wither? On the furrows of its springing it withers.”
Yea, behold, although it is planted, shall it prosper? Lo, as soon as the east wind toucheth it, shall it be utterly dried up: in the beds where it groweth shall it dry up.
So behold! After it has been planted, will it grow? Will it not wither when the eastern wind touches it? It will completely wither away in the garden plot where it sprouted.'”
From the Latin
Behold, it is planted: shall it prosper then? shall it not be dried up when the burning wind shall touch it, and shall it not wither in the furrows where it grew?
Simplified
Even if it's transplanted, is it going to survive? Won't it wither up completely when the east wind blows? In fact, it will wither right where it was planted.’”
And if it is planted will it do well? will it not become quite dry at the touch of the east wind, drying up in the bed where it was planted?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint generally agree on the wording of this verse, with 12 out of 14 words matching. The differences lie in the arrangement and specific word choices, but the core message remains consistent.
וְהִנֵּ֥ה שְׁתוּלָ֖ה הֲתִצְלָ֑ח הֲלוֹא֩ כְגַ֨עַת בָּ֜הּ ר֤וּחַ הַקָּדִים֙ תִּיבַ֣שׁ יָבֹ֔שׁ עַל־ עֲרֻגֹ֥ת צִמְחָ֖הּ תִּיבָֽשׁ׃ פ
12 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 17:10
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HC/Tj — Conjunction · particleHC/Tj
שָׁתַל (shathal) is a Hebrew verb meaning to transplant or plant. It is identified as a primitive root and is used primarily in the context of moving plants from one place to another. The entries consistently emphasize its meaning related to planting and transplanting without any noted disagreements.
[שָׁתַל] vb. transplant
base
H8362 [שָׁתַל] transplant
8362 shathal shaw-thal'
a primitive root; to transplant:--plant.
שָׁתַל (sha.tal) — to transplant.
(Qal) to plant, transplant
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
צָלַח (tsalach) is a Hebrew verb meaning to rush or advance, with a focus on prospering or succeeding. It can refer to both literal and figurative progress, and can be used transitively or intransitively. The entries highlight its use in various contexts, including causing prosperity. There is an Aramaic equivalent, צְלַח (tse.lach), which also means to prosper.
[צָלַח] vb. rush
base
[צָלֵחַ, צָלַח] vb. advance, prosper
Qal prosper
Hiph.
make prosperous, bring to successful issue
shew, experience, prosperity
base
H6743a צָלַח rush H6743b צָלֵחַ, צָלַח advance, prosper
6743 tsalach tsaw-lakh'
or tsaleach {tsaw-lay'-akh}; a primitive root; to push
forward, in various senses (literal or figurative, transitive
or intransitive):--break out, come (mightily), go over, be
good, be meet, be profitable, (cause to, effect, make to,
send) prosper(-ity, -ous, - ously).
צָלַח (tsa.lach) — to rush.
(Qal) to rush
צָלֵחַ (tsa.lech) — to prosper.
1) to advance, prosper, make progress, succeed, be profitable
1a) (Qal) to prosper
1b) (Hiphil)
1b1) to make prosperous, bring to successful issue, cause to prosper
1b2) to show or experience prosperity, prosper
Aramaic equivalent: tse.lach (צְלַח "to prosper" H6744)
Part | V-Qal-Imperf-3fs — Particle · verb qal imperfect third person feminine singularHTi/Vqi3fs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular constructHNcfsc
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…
קָדִים (qadiym) refers to the direction east and also denotes an east wind. It is derived from another Hebrew root, indicating its connection to the concept of the front or fore part. The entries consistently emphasize its geographical and meteorological meanings.
קָדִים 69 n.m. East, east wind
base
H6921 קָדִים East, east wind
6921 qadiym kaw-deem'
or qadim {kaw-deem'}; from 6923; the fore or front part;
hence (by orientation) the East (often adverbially, eastward,
for brevity the east wind):--east(-ward, wind).
see HEBREW for 06923
קָדִים (qa.dim) — east.
1) east, east wind
1a) east (of direction)
1b) east wind
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
East
(1.) The orient (mizrah); the rising of the sun. Thus “the east country” is the country lying to the east of Syria, the Elymais (Zech. 8:7).
(2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 “eastward” is literally “unto the land of kedem;” i.e., the lands…
The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. (Job 23:8,9) The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. (Isaiah 42:2,25; 43:5; 46:11)
The Hebrews, in speaking of the different quarters of the heaven, always suppose the face to be turned towards the east. Hence "before," or "forwards," means the east; "behind" is the west; the right-hand is south, and the left hand, north. Besides the ordinary meanings of the word east, Jos 4:19; Ps 103:12, the Jews often used it to designate a large region lying northeast and southeast of Palestine, including Syria and Arabia near at hand, and Babylonia, Assyria, Armenia, etc., with the whole region from the Caspian sea to the Arabian gulf, Ge 29:1; Nu 23:7; Jud 6:3; 7:12; 8:10. The wise men who visited the infant…
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
V-Qal-Imperf-3fs — Verb · Qal · infinitive absoluteHVqaa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עֲרוּגָה (aruwgah) refers to a garden terrace or bed, derived from a term meaning something piled up. The entries suggest it can denote a physical structure like a bed or furrow, with a focus on its use in gardening contexts.
[עֲרוּגָה] n.f. garden terrace or bed
base
H6170 עֲרוּגָה
6170 `aruwgah ar-oo-gaw'
or iarugah {ar-oo-gaw'}; feminine passive participle of 6165;
something piled up (as if (figuratively) raised by mental
aspiration), i.e. a paterre:--bed, furrow.
see HEBREW for 06165
עֲרוּגָה (a.ru.gah) — bed.
garden terrace or bed
N-fp — Noun common · feminine plural constructHNcfpc
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…
צֶ֫מַח (tse.mach) refers to a sprout or growth, encompassing meanings like branch and bud. It is derived from a related root and can be used literally or figuratively, including a reference to the Messiah as a shoot from the Davidic line. The entries consistently highlight its connection to growth processes.
צֶ֫מַח n.m. sprout, growth
base
H6780 צֶ֫מַח sprout, growth
6780 tsemach tseh'-makh
from 6779; a sprout (usually concrete), literal or
figurative:--branch, bud, that which (where) grew (upon),
spring(-ing).
see HEBREW for 06779
צֶ֫מַח (tse.mach) — branch.
1) sprout, growth, branch
1a) sprouting, growth, sprout
1b) growth (of process)
1c) sprout, shoot (of Messiah from Davidic tree)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
