Ezekiel 32:13 — Word Study
WLCוְהַֽאֲבַדְתִּי֙ אֶת־ כָּל־ בְּהֶמְתָּ֔הּ מֵעַ֖ל מַ֣יִם רַבִּ֑ים וְלֹ֨א תִדְלָחֵ֤ם רֶֽגֶל־ אָדָם֙ ע֔וֹד וּפַרְס֥וֹת בְּהֵמָ֖ה לֹ֥א תִדְלָחֵֽם׃
BSAI will slaughterʼâbad [destroy, put an end to] allkôl her cattlebᵉhêmâh [livestock, animals] besideʻal the abundantrab [many, great] watersmayim [rivers, sources of refreshment] Nolôʼ humanʼâdâm [man's] footregel [step, tread] will muddy themdâlach▸ [trouble, stir up] againʻôwd and nolôʼ cattlebᵉhêmâh [animal's] hoovesparçâh [feet, claws] will disturb themdâlach▸ [trouble, make murky]
| Greek | English | Parsing |
|---|---|---|
| וְהַֽאֲבַדְתִּי֙ | and I will destroy | Verb, Hiphil, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| בְּהֶמְתָּ֔הּ | livestock its | Noun common feminine singular construct, suffix |
| מֵעַ֖ל | from at | Preposition, preposition |
| מַ֣יִם | waters | Noun common, masculine plural absolute |
| רַבִּ֑ים | many | Adj |
| וְלֹ֨א | and not | Conjunction, particle |
| תִדְלָחֵ֤ם | it will make turbid them | Verb qal imperfect third person feminine singular, suffix |
| רֶֽגֶל־ | a foot of | Noun common, feminine singular construct |
| אָדָם֙ | a human | Noun common, masculine singular absolute |
| ע֔וֹד | again | Adv |
| וּפַרְס֥וֹת | and hooves of | Conjunction, noun common feminine plural construct |
| בְּהֵמָ֖ה | livestock | Noun common, feminine singular absolute |
| לֹ֥א | not | Particle |
| תִדְלָחֵֽם׃ | it will make turbid them | Verb qal imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will slaughter all her cattle beside the abundant waters. No human foot will muddy them again, and no cattle hooves will disturb them. |
| KJV | I will destroy also all the beasts thereof from beside the great waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them. |
| ASV | I will destroy also all the beasts thereof from beside many waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them. |
| YLT | And I have destroyed all her beasts, From beside many waters, And trouble them not doth a foot of man any more, Yea, the hoofs of beasts trouble them not. |
| WEB | I will destroy also all its animals from beside many waters. The foot of man won’t trouble them any more, nor will the hoofs of animals trouble them. |
| BBE | And I will put an end to all her beasts which are by the great waters, and they will never again be troubled by the foot of man or by the feet of beasts. |
Where they part company is רַבִּ֑ים — see How Translations Differ.
The sentence has a main clause followed by two adverbial clauses, emphasizing the actions and their consequences.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָבַד
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 32:13
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 — God's Judgment on Egyptgenerated
Ezekiel 32:13 describes God's intention to slaughter the cattle of Egypt, emphasizing His control over the land's resources. This is part of a broader judgment against Egypt, where God ensures that the abundant waters remain undisturbed, symbolizing peace and order amidst destruction. The surrounding verses highlight the severity of the judgment and the desolation that will come upon the land, as seen in Ezekiel 32:12 and Ezekiel 32:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 29:8 | Therefore this is what the Lord GOD says: I will bring a sword against you and cut off from you man and beast. |
| 2 | Ezekiel 30:12 | I will make the streams dry up and sell the land to the wicked. By the hands of foreigners I will bring desolation upon the land and everything in it. I, the LORD, have spoken. |
| 3 | Ezekiel 32:2 | “Son of man, take up a lament for Pharaoh king of Egypt and say to him: ‘You are like a lion among the nations; you are like a monster in the seas. You thrash about in your rivers, churning up the waters with your feet and muddying the streams.’ |
| 4 | Ezekiel 29:11 | No foot of man or beast will pass through, and it will be uninhabited for forty years. |
| 5 | Ezekiel 34:18 | Is it not enough for you to feed on the good pasture? Must you also trample the rest of the pasture with your feet? Is it not enough for you to drink the clear waters? Must you also muddy the rest with your feet? |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֲבַדְתִּי, 'a.vad.Tigenerated
The verb אָבַד (abad) is a Hiphil form, indicating causation, meaning 'to destroy' or 'to cause to perish.' This word encompasses a range of meanings, including dying, vanishing, and destruction, often in a context of divine judgment.
The parsing as a sequential perfect first person common singular indicates that God is the one actively bringing about this destruction. The use of this verb in the context of livestock suggests a complete and decisive action against Egypt's resources.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses slaughter for the verb אֲבַדְתִּי. The KJV and ASV also use destroy, maintaining the sense of total loss.
Where translations differ is in the rendering of רַבִּ֑ים, with the BSB using abundant, while the KJV opts for great. The ASV and YLT also choose many, which aligns with the sense of quantity.
Sentence Structuregenerated
The finite verb אֲבַדְתִּי governs the entire verse, indicating the action taken by God. It is followed by a noun phrase that specifies the object of destruction, and multiple prepositional phrases that describe the context of the action.
The structure emphasizes the totality of the destruction, with the main clause asserting God's intent and the subsequent clauses detailing the conditions under which the waters will remain undisturbed.
Septuagint Backgroundgenerated
The Septuagint translates אֲבַדְתִּי as ἀπολῶ (apolō), which carries the meaning of 'to destroy' or 'to lose.' This choice aligns closely with the Hebrew meaning, emphasizing the act of destruction.
The use of ὕδατος for מַיִם indicates a direct correspondence in meaning, highlighting the importance of the waters in the context of the prophecy.
In plain words — the whole versegenerated
Ezekiel 32:13 tells us that God will destroy all the livestock of Egypt near the abundant waters. No human foot will muddy the waters again, and no animal hooves will disturb them. This indicates a total judgment against Egypt and a restoration of peace in the waters.
Frequently Asked Questionsgenerated
This signifies God's judgment against Egypt, where the livestock represents the nation's resources and livelihood, indicating total destruction.
This emphasizes that the waters will remain undisturbed, symbolizing peace and order after the destruction of Egypt.
The abundant waters represent life and sustenance, and their preservation after judgment signifies God's control over creation.
This verse reflects Ezekiel's theme of judgment and restoration, where God's actions lead to both destruction and eventual peace.
Reflection Questionsgenerated
- What does God's judgment on Egypt teach us about His sovereignty over nations?
- How can we understand the symbolism of water in relation to God's provision?
- What does it mean for us today that God ensures peace after judgment?
- In what ways can we reflect on the consequences of our actions in light of God's authority?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 32:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will destroy also all the beasts thereof from beside the great waters,.... Which used to graze beside the river Nile, and the canal, of it, in the plains and meadows, valley, and hills, which these
Read John Gill on Ezekiel 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will destroy also all the beasts thereof from beside the great waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them.
Read Robert Jamieson on Ezekiel 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll the beasts thereof; the sheep and oxen devoured by hungry Chaldean soldiers, or else driven away; the horses taken up to mount the horsemen of the Chaldee army, whose own horses were tired or spoiled. Beside the great waters; the pastures lying along the river’ s side, and along their canals, should be emptied of all cattle, with which once they were full. Neither shall the foot of man throttle them; there should be so few men left in Egypt, that they should not, as formerly, disturb the waters by digging, swimming, or rowing on them; or, no more trouble the waters with the passing of mighty armies over them to invade their neighbours. Nor the hoofs of beasts trouble them; so few horses…
Read Matthew Poole on Ezekiel 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 32:13 I will destroy also all the beasts thereof from beside the great waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them.Ver. 13. All the beasts thereof.] Egypt, a most moist and fat country, was full of cattle.
Read John Trapp on Ezekiel 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Will destroy also all the beasts thereof from beside the great waters.—The figurative description of this and the following verses is taken from the vast herds of cattle in Egypt going to the river to drink, and trampling the banks and disturbing the water with their feet (comp. Ezekiel 32:2). These represent the restless activity and stir of Egyptian life, and its constant disturbance of surrounding nations. With its conquest all this ceases, and, restrained within its own boundaries, Egypt shall no longer be a disturber.
Read Charles John Ellicott on Ezekiel 32 →
CambridgeThe Cambridge Bible for Schools and Colleges13. The desolation of Egypt shall be complete, man and beast swept away; cf. Zephaniah 1:3. These pictures both of desolation and felicity are always ideal; cf. Ezekiel 29:11.
Read Cambridge on Ezekiel 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11-15. It is now plainly stated that Nebuchadnezzar and the terrible Chaldeans shall work this destruction.
Read Daniel Denison Whedon on Ezekiel 32 →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
I will slaughter all her cattle beside the abundant waters. No human foot will muddy them again, and no cattle hooves will disturb them.
I will destroy also all its animals from beside many waters. The foot of man won’t trouble them any more, nor will the hoofs of animals trouble them.
I will slaughter all her cattle beside the abundant waters. No human foot will muddy them again, and no cattle hooves will disturb them.
I will destroy all its cattle beside the plentiful waters; and no human foot will disturb the waters again, nor will the hooves of cattle disturb them.
Tyndale line
I will destroy also all the beasts thereof from beside the great waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them.
I will destroy also all the beasts thereof from beside many waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them.
I will destroy also all the beasts thereof from beside many waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them.
I will destroy also all its beasts from beside the great waters; neither shall the foot of man disturb them any more, nor the hoofs of beasts disturb them.
I will destroy also all the beastes thereof from the great watersides, neither shall the foote of man trouble them any more, nor the hooues of beast trouble them.
Strictly literal
And I will destroy all the beasts thereof, from beside the great waters; and the foot of man shall not trouble them any more, nor shall the cloven hoofs of beasts trouble them.
And I have destroyed all her beasts, From beside many waters, And trouble them not doth a foot of man any more, Yea, the hoofs of beasts trouble them not.
And I have destroyed all her beasts, || From beside many waters, || And a foot of man does not trouble them anymore, || Indeed, the hooves of beasts do not trouble them.
And I will cause to vanish all her beasts from beside the great waters; and the foot of man shall not make them turbid any more, nor shall the hoofs of beasts make them turbid.
For I will destroy all the livestock from beside the plentiful waters; the foot of man will no longer stir the waters up, neither will the hooves of cattle stir them.
From the Latin
I will destroy also all the beasts thereof that were beside the great waters: and the foot of man shall trouble them no more, neither shall the hoof of beasts trouble them.
Simplified
I will slaughter all your livestock living beside the wide rivers. Nobody will be there to stir rivers up with their feet; no livestock hooves will make them muddy.
And I will put an end to all her beasts which are by the great waters, and they will never again be troubled by the foot of man or by the feet of beasts.
Word by word, the decisions they made
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 largely agree in this verse, with 15 out of 16 words matching directly. This consistency indicates a shared understanding of the destruction being prophesied against Egypt.
וְהַֽאֲבַדְתִּי֙ אֶת־ כָּל־ בְּהֶמְתָּ֔הּ מֵעַ֖ל מַ֣יִם רַבִּ֑ים וְלֹ֨א תִדְלָחֵ֤ם רֶֽגֶל־ אָדָם֙ ע֔וֹד וּפַרְס֥וֹת בְּהֵמָ֖ה לֹ֥א תִדְלָחֵֽם׃
15 of the 16 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 32:13
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.
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Prep — Preposition · prepositionHR/R
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-terz (mayim, plural of may, "water"; in the New Testament hudor, "water"; kindunois potamon (2Co 11:26), the King James Version "perils of waters," is in the Revised Version (British and American) "perils of rivers"): In the New Testament there is frequent reference to the water of baptism. Pilate washes his hands with water to signify his guiltlessness. Jesus tells the Samaritan woman of the living water. The Lamb shall guide the redeemed unto fountains of waters of life.
The uses of mayim are well classified in BDB, especially the figurative references, as follows: a symbol of distress, "when thou passest through the waters" (Isa 43:2); of force, "like the breach of waters" (2Sa 5:20); of that which is overwhelming, "a…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
דָּלַח (dalach) is a primitive root meaning to trouble or stir up, particularly in reference to water, making it turbid. The entries consistently emphasize this idea of agitation or disturbance.
[דָּלַח] vb. make turbid
base
H1804 דָּלַח
1804 dalach daw-lakh'
a primitive root; to roil water:--trouble.
דָּלַח (da.lach) — to trouble.
1) to stir up, make turbid
1a) (Qal) to stir up, trouble, make turbid
V-Qal-Imperf-3fs | Suff — Verb qal imperfect third person feminine singular · suffixHVqi3fs/Sp3mp
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fs — 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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
פַּרְסָה (par.sah) refers to a hoof, likely originating from the concept of a divided hoof. It encompasses the hooves of ruminants and also mentions horses, which have undivided hooves. The entries consistently highlight its feminine form and its relation to the root word for claw or split hoof.
פַּרְסָה 21 n.f. hoof (prob. orig. divided hoof)
base
H6541 פַּרְסָה hoof (prob. orig. divided hoof)
6541 parcah par-saw'
feminine of 6538; a claw or split hoof:--claw,
(cloven-)footed, hoof.
see HEBREW for 06538
פַּרְסָה (par.sah) — hoof.
1) hoof
1a) of ruminants
1b) of horses (undivided hooves)
Conj | N-fp — Conjunction · noun common feminine plural constructHC/Ncfpc
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…
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
N-fs — Noun common · feminine singular absoluteHNcfsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
דָּלַח (dalach) is a primitive root meaning to trouble or stir up, particularly in reference to water, making it turbid. The entries consistently emphasize this idea of agitation or disturbance.
[דָּלַח] vb. make turbid
base
H1804 דָּלַח
1804 dalach daw-lakh'
a primitive root; to roil water:--trouble.
דָּלַח (da.lach) — to trouble.
1) to stir up, make turbid
1a) (Qal) to stir up, trouble, make turbid
V-Qal-Imperf-3fs | Suff — Verb qal imperfect third person feminine singular · suffixHVqi3fs/Sp3mp
