Ezekiel 21:30 — Word Study
WLCהָשַׁ֖ב אֶל־ תַּעְרָ֑הּ בִּמְק֧וֹם אֲשֶׁר־ נִבְרֵ֛את בְּאֶ֥רֶץ מְכֻרוֹתַ֖יִךְ אֶשְׁפֹּ֥ט אֹתָֽךְ׃
BSAwhereʼăsher
| Greek | English | Parsing |
|---|---|---|
| הָשַׁ֖ב | put back | Verb, Hiphil, imperative second person masculine singular |
| אֶל־ | into | Preposition |
| תַּעְרָ֑הּ | sheath its | Noun common both singular construct, suffix |
| בִּמְק֧וֹם | in [the] place | Preposition, noun common masculine singular construct |
| אֲשֶׁר־ | where | Particle |
| נִבְרֵ֛את | you were created | Verb, Niphal, perfect second person feminine singular |
| בְּאֶ֥רֶץ | in [the] land of | Preposition, noun common feminine singular construct |
| מְכֻרוֹתַ֖יִךְ | origins your | Noun common feminine plural construct, suffix |
| אֶשְׁפֹּ֥ט | I will judge | Verb, Qal, imperfect first person common singular |
| אֹתָֽךְ׃ | the object marker you | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Return the sword to its sheath! In the place where you were created, in the land of your origin, I will judge you. |
| KJV | Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity. |
| ASV | Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee. |
| YLT | Turn [it] back unto its scabbard, In the place where thou wast produced, In the land of thy birth I do judge thee. |
| WEB | Cause it to return into its sheath. In the place where you were created, in the land of your birth, I will judge you. |
| BBE | Go back into your cover. In the place where you were made, in the land from which you were taken, I will be your judge. |
Where they part company is in the rendering of אֶל־ — see How Translations Differ.
The sentence contains a main command followed by several phrases that provide context and details about the action and its significance.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 21:30
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 Judgment of Israelgenerated
Ezekiel 21:30 is a part of a larger message where the LORD is declaring judgment against Israel. The preceding verses describe the false prophecies being given to the people, while this verse emphasizes the consequences of their actions and the need for accountability in the land of their origins. The following verses continue to elaborate on the severity of the judgment that will befall them, illustrating the seriousness of their situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 21:4–5 | Because I will cut off both the righteous and the wicked, My sword will be unsheathed against everyone from south to north. |
| 2 | Jeremiah 47:6–7 | ‘Alas, O sword of the LORD, how long until you rest? Return to your sheath; cease and be still!’ |
| 3 | Ezekiel 16:38 | And I will sentence you to the punishment of women who commit adultery and those who shed blood; so I will bring upon you the wrath of your bloodshed and jealousy. |
| 4 | Ezekiel 28:13–15 | You were in Eden, the garden of God. Every kind of precious stone adorned you: ruby, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald. Your mountings and settings were crafted in gold, prepared on the day of your creation. |
| 5 | Genesis 15:14 | But I will judge the nation they serve as slaves, and afterward they will depart with many possessions. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נִבְרֵ֛את, niv.Retgenerated
The verb נִבְרֵ֛את (niv.Ret) is a Niphal form, meaning 'you were created.' It indicates an action that has been completed upon the subject, in this case, Israel's origin. The word emphasizes the divine act of creation, linking the people to their foundational purpose.
This verb is often associated with God's creative power, and in this context, it serves as a reminder of where the people came from and the expectations tied to their creation. The use of this verb here implies a call to return to their roots and recognize their identity.
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 verbs in this verse are הָשַׁ֖ב (ha.Shav), נִבְרֵ֛את (niv.Ret), and אֶשְׁפֹּ֥ט ('esh.Pot), which govern the structure of the sentence. The main clause is a command, while the subsequent phrases provide context about the place of creation and the land of origin.
The Hebrew word order places emphasis on the action of returning the sword, followed by the location of creation, highlighting the connection between identity and judgment.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb נִבְרֵ֛את is rendered as ἥκει (hēkei), which suggests a sense of arrival or coming into being. This choice indicates a focus on the state of being rather than the act of creation itself, potentially altering the nuance of the original Hebrew.
The translation choice reflects a broader interpretation of the concept of origin, emphasizing the implications of being in the land of one's birth.
In plain words — the whole versegenerated
Ezekiel 21:30 calls for the sword to be returned to its sheath, indicating a need to return to the place of origin. The verse emphasizes that judgment will occur in the land where the people were created, highlighting the seriousness of their actions and the consequences they face.
Frequently Asked Questionsgenerated
Returning the sword to its sheath symbolizes stopping violence and returning to a place of peace, reflecting the need for repentance and accountability.
The mention of the place of creation emphasizes the connection between identity and responsibility, reminding the people of their origins and the expectations that come with it.
The judgment refers to God's evaluation of the people's actions and the consequences they will face as a result of their choices, as indicated in the surrounding verses.
This verse is part of a larger prophetic message in Ezekiel that addresses the consequences of sin and the call for repentance, emphasizing God's authority to judge.
Reflection Questionsgenerated
- In what ways can I reflect on my own origins and how they shape my identity?
- What does it mean for me to return to a place of peace in my life?
- How can I recognize and accept the consequences of my actions in my own life?
- What steps can I take to ensure I am living in accordance with my values and origins?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 21:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShall I cause it to return into his sheath?.... The drawn and furbished sword of the Chaldeans? no, I will not; it shall never return or be put up until the Ammonites are utterly consumed.
Read John Gill on Ezekiel 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity. Shall I cause it to return into his sheath? - namely, without first destroying Ammon.
Read Robert Jamieson on Ezekiel 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSome read it without interrogation, as an advice to the Ammonites to put up the sword they had drawn for their defence, as being to no purpose to resist. If it be an interrogation, it is such as more vehemently denieth, God will by no means suffer the sword to be sheathed; in this sense it refers to the sword of the Chaldeans. Will judge thee; plead, condemn, and execute too. Where thou wast created; explained by that which follows; though they might boast of their ancient original, and their safe and impregnable strengths, yet God will bring a sword into those very places, and there they should perish.
Read Matthew Poole on Ezekiel 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 21:30 Shall I cause [it] to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.Ver. 30. Shall I cause it to return?] No, but it shall still eat your flesh and drink your blood, till none remaineth. In the land of thy nativity.] In thine own nest, and on thine own dunghill.
Read John Trapp on Ezekiel 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Shall I cause it to return?—There is nothing in the original to indicate either a question, or that this is spoken in the first person. It is addressed to the Ammonites, “Return it” (the sword) “into his sheath;” and it means that all resistance will be vain, the coming destruction cannot be averted. And this judgment is to be executed in the Ammonites’ own country: they are to be destroyed at home.
Read Charles John Ellicott on Ezekiel 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. I will judge thee] This seems to refer to Nebuchadnezzar, who, after his return from Jerusalem, became insane, and lived like a beast for seven years; but was afterwards restored, and acknowledged the Lord.
Read AdamClarke on Ezekiel 21 →
CambridgeThe Cambridge Bible for Schools and Colleges30. Shall I … return] Return it into its sheath! Ammon is commanded to put back his sword to its sheath; his dreams of conquests abroad are vain, he shall be visited and destroyed in his own land. On “nativity” cf. Ezekiel 16:3.
Read Cambridge on Ezekiel 21 →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
Return the sword to its sheath! In the place where you were created, in the land of your origin, I will judge you.
Cause it to return into its sheath. In the place where you were created, in the land of your birth, I will judge you.
Return the sword to its sheath! In the place where you were created, in the land of your origin, I will judge you.
Return it to its sheath! In the place where you were created, in your native land, I will judge you.
Tyndale line
Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.
Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee.
Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee.
Shall I cause it to return into its sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.
Shall I cause it to returne into his sheath? I will iudge thee in the place where thou wast created, euen in the land of thine habitation.
Strictly literal
Restore [it] to its sheath. I will judge thee in the place where thou wast created, in the land of thy birth.
Turn [it] back unto its scabbard, In the place where thou wast produced, In the land of thy birth I do judge thee.
Turn [it] back to its scabbard; I judge you || In the place where you were produced, || In the land of your birth.
(21:35) Put back [the sword] into its sheath! in the place where thou wast created, in the land of thy origin, will I judge thee.
Return the sword to its sheath. In the place of your creation, in the land of your origin, I will judge you!
From the Latin
Return into thy sheath. I will judge thee in the place wherein thou wast created, in the land of thy nativity.
Simplified
Sword, go back to where you came from! I'm going to judge you right where you were created, in your homeland.
Go back into your cover. In the place where you were made, in the land from which you were taken, I will be your judge.
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 of Ezekiel 21:30 reads, "הָשַׁ֖ב אֶל־ תַּעְרָ֑הּ בִּמְק֧וֹם אֲשֶׁר־ נִבְרֵ֛את בְּאֶ֥רֶץ מְכֻרוֹתַ֖יִךְ אֶשְׁפֹּ֥ט אֹתָֽךְ׃" The Septuagint also agrees with the Masoretic Text in meaning, as it matches all ten words in a word-by-word correspondence, though the word order and articles are different due to the nature of the Greek language. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct comparison for this specific verse, but the agreement between the Masoretic Text and the Septuagint is a notable point of consistency in this passage.
הָשַׁ֖ב אֶל־ תַּעְרָ֑הּ בִּמְק֧וֹם אֲשֶׁר־ נִבְרֵ֛את בְּאֶ֥רֶץ מְכֻרוֹתַ֖יִךְ אֶשְׁפֹּ֥ט אֹתָֽךְ׃
10 of the 10 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 21:30
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 שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVhv2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
תַּ֫עַר (ta'ar) refers to a razor or sheath, emphasizing the concept of making bare or empty. It is derived from a root meaning to make naked and can denote both a knife or razor and a scabbard. The entries consistently highlight its dual meaning without significant disagreement.
תַּ֫עַר n.m. razor, sheath
base
H8593 תַּ֫עַר razor, sheath
8593 ta`ar tah'-ar
from 6168; a knife or razor (as making bare): also a scabbard
(as being bare, i.e. empty):--(pen-)knife, razor, scabbard,
shave, sheath.
see HEBREW for 06168
תַּ֫עַר (ta.ar) — razor.
1) razor, sheath (making naked)
1a) razor
1b) sheath (of sword)
HNcbsc/Sp3fs — Noun common both singular construct · suffixHNcbsc/Sp3fs
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
בָּרָא (bara') is a Hebrew verb primarily meaning to create or shape, often with God as the subject. It encompasses the creation of the heavens, earth, and new circumstances, and can also refer to cutting down or out. Additionally, it has a secondary meaning related to becoming fat or making oneself fat, as noted in 1 Samuel 2:29.
בָּרָא 53 vb. shape, create
Qal Pf.—shape, fashion, create
Niph.—Pass.
be created
with reference to birth
of something new, astonishing
Pi.
cut down
cut out
base
[בָּרָא] vb. be fat—Hiph. 1 S 2:29 to make yourself fat.
ref
H1254a בָּרָא shape, create .Pf.—shape, fashion, create
.—Pass. . be created
. with reference to birth
. of something new, astonishing
. . cut down
. cut out
H1254b בָּרָא be fat
1254 bara' baw-raw'
a primitive root; (absolutely) to create; (qualified) to cut
down (a wood), select, feed (as formative processes):--
choose, create (creator), cut down, dispatch, do, make (fat).
בָּרָא (ba.ra) — to create.
1) to create, shape, form
1a) (Qal) to shape, fashion, create (always with God as subject)
1a1) of heaven and earth
1a2) of individual man
1a3) of new conditions and circumstances
1a4) of transformations
1b) (Niphal) to be created
1b1) of heaven and earth
1b2) of birth
1b3) of something new
1b4) of miracles
1c) (Piel)
1c1) to cut down
1c2) to cut out
בָּרָא (ba.ra) — to fatten.
1) to be fat
1a) (Hiphil) to make yourselves fat
HVNp2fs — Verb · Niphal · perfect second person feminine singularHVNp2fs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
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…
מְכֹרָה (mekorah) refers to the concept of origin or a place of digging out, suggesting a connection to birth or habitation. It is derived from a root related to the act of dipping, as noted in Strong's and Brown-Driver-Briggs. The entries indicate a focus on the idea of a base or starting point.
[מְכֹרָה, מְכוּרָה] n.f. origin (i.e. place of digging out?)
base
H4351 מְכֹרָה, מְכוּרָה
4351 mkuwrah mek-oo-raw'
or mkorah {mek-o-raw'}; from the same as 3564 in the sense of
dipping; origin (as if a mine):--birth, habitation, nativity.
see HEBREW for 03564
מְכֹרָה (me.khu.rah) — origin.
origin
HNcfpc/Sp2fs — Noun common feminine plural construct · suffixHNcfpc/Sp2fs
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
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/Sp2fs — Particle · suffixHTo/Sp2fs
