Ezekiel 36:13 — Word Study
WLCכֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה יַ֚עַן אֹמְרִ֣ים לָכֶ֔ם אֹכֶ֥לֶת אָדָ֖ם אָ֑תְּ וּמְשַׁכֶּ֥לֶת גּוֹיַ֖יִךְ הָיִֽית׃
BSAFor this is whatkôh the LordʼĂdônây [Adonay, the sovereign Master] GODYᵉhôvih [Yehovah] saysʼâmar■ Becauseyaʻan people sayʼâmar [nations, Gentiles] Youʼattâh [O land, as a devourer] devourʼâkal [eat, consume] menʼâdâm and deprive your nationgôwy [bereave, cause to be barren, Gentile, non-Hebrew people] of its childrenshâkôl [offspring, descendants]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֤ה | thus | Adverb |
| אָמַר֙ | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֔ה | Yahweh | Noun proper |
| יַ֚עַן | because | Conjunction |
| אֹמְרִ֣ים | [people are] saying | Verb, Qal, participle (active) masculine plural |
| לָכֶ֔ם | to you | Preposition, suffix |
| אֹכֶ֥לֶת | [are] devouring | Verb, Qal, participle (active) feminine singular common |
| אָדָ֖ם | human[s] | Noun common, masculine singular absolute |
| אָ֑תְּ | you | Pronoun |
| וּמְשַׁכֶּ֥לֶת | and bereaving | Conjunction, verb piel participle (active) feminine singular common |
| גּוֹיַ֖יִךְ | nations your | Noun common masculine plural construct, suffix |
| הָיִֽית׃ | you have been | Verb, Qal, perfect second person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For this is what the Lord GOD says: Because people say to you, ‘You devour men and deprive your nation of its children,’ |
| KJV | Thus saith the Lord GOD; Because they say unto you, Thou land devourest up men, and hast bereaved thy nations; |
| ASV | Thus saith the Lord Jehovah: Because they say unto you, Thou land art a devourer of men, and hast been a bereaver of thy nation; |
| YLT | Thus said the Lord Jehovah: Because they are saying to you: A devourer of men [art] thou, And a bereaver of thy nations thou hast been, |
| WEB | “‘The Lord Yahweh says: “Because they say to you, ‘You are a devourer of men, and have been a bereaver of your nation;’ |
| BBE | This is what the Lord has said: Because they say to you, You, O land, are the destruction of men, causing loss of children to your nation; |
Where they part company is אֹכֶ֥לֶת — see How Translations Differ.
The sentence is structured with a main clause followed by a subordinate clause that provides the reason for the Lord's statement.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָדָם
verbאָמַר
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 36:13
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 — Prophecy Against the Landgenerated
Ezekiel 36:13 conveys a message from the Lord regarding accusations made against the land. The people claim that the land devours men and causes the nation to lose its children. This statement reflects the perception of the land's destructive nature and the consequences for its inhabitants, which is further addressed in the surrounding verses.
Cross References
The Key Word — אֹכֶ֥לֶת, 'o.Khe.letgenerated
The word אָכַל (akal) means 'to eat' and is used here in the feminine singular form, indicating an active role of the land as a devourer. It encompasses both literal consumption and figurative meanings, such as destruction or oppression.
In this context, it emphasizes the land's role in causing harm to its people, specifically by taking away lives and children. This portrayal aligns with the broader themes of judgment and restoration found in Ezekiel.
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 אָמַר (amar), he says, governs the whole verse, introducing the Lord's declaration. The structure follows with a series of phrases that detail the accusations made against the land.
The main clause is followed by a subordinate clause that explains the accusations, emphasizing the land's role in devouring and bereaving.
Septuagint Backgroundgenerated
The Septuagint translates אֹכֶ֥לֶת as κατέσθουσα (katesthousa), which means 'devouring.' This choice aligns with the Hebrew meaning but also conveys a sense of ongoing action.
The use of this Greek term suggests a continuous state of consumption, reinforcing the idea of the land's destructive nature.
In plain words — the whole versegenerated
Ezekiel 36:13 states that the Lord GOD speaks about accusations made against the land. People say it devours men and causes the nation to lose its children. This highlights the land's destructive impact on its inhabitants.
Frequently Asked Questionsgenerated
The accusations suggest that the land is seen as harmful to its people, leading to loss of life and children.
The Lord addresses these accusations to clarify the relationship between the land and its people, emphasizing the need for restoration.
This verse connects to themes of judgment and restoration, where the land's destructive nature is acknowledged before a promise of renewal.
In this context, 'devour' signifies not just literal consumption but also the figurative destruction of lives and families.
Reflection Questionsgenerated
- How do the accusations against the land reflect the people's understanding of their circumstances?
- In what ways can we see the impact of our environment on our lives and families?
- What does this verse teach us about the consequences of destruction in our communities?
- How can we seek restoration in areas of our lives that feel barren or lost?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 36:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord God, because they say unto you,.... The Heathens that dwelt round about the land of Judea said to the mountains, or to the whole land, thou land devourest up men; eats up the
Read John Gill on Ezekiel 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the Lord GOD; Because they say unto you, Thou land devourest up men, and hast bereaved thy nations; Because they say unto you, Thou land devourest up men - alluding to the words of the spies (Numbers 13:32).
Read Robert Jamieson on Ezekiel 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey say; the heathen round about, the enemies of Israel, accuse the land of destroying its natives, and bring an evil report on it. Devourest up men; either by intestine wars, or foreign invasions, or by unhealthful air, or by multitude of wild beasts, or by barrenness and famine, thou killest them, art like a womb that conceives often, but almost as often miscarrieth, as the word implieth. Hast bereaved; consumed thy nations, so the French; deprived them of their hope of increasing in numbers of men, as a miscarrying womb deprives a family of hoped children.
Read Matthew Poole on Ezekiel 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 36:13 Thus saith the Lord GOD; Because they say unto you, Thou [land] devourest up men, and hast bereaved thy nations;Ver. 13. Thou land devourest up men,] scil., By pestilence, famine, sword, evil beasts: thou art an unlucky land, an unblest country, feral and fatal to thine inhabitants. Hesiod saith the like of his country Ascre; and another of St David’ s in Wales, that it is a place neither pleasant, fertile, nor safe. Strabo saith the like of Judea, but with a despiteful mind. Those malevolent spies said no less. Terra abortiens populos. Girald., Cambrens.
Read John Trapp on Ezekiel 36 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Thou land devourest up men.—Comp. Numbers 13:32, a passage probably in the prophet’s mind, though he uses it for a different reason. Israel had so often sinned, and so often, in consequence, suffered the Divine punishments, that the heathen, not recognising the true cause, superstitiously attributed the result to something in the land itself. With the promises of this chapter comp. Isaiah 54:1-8. It is impossible to interpret that passage otherwise than of spiritual blessings; and Ezekiel, as a devout Jew, as well as a prophet, was thoroughly penetrated with the same hopes as are there expressed by the evangelic prophet.
Read Charles John Ellicott on Ezekiel 36 →
CambridgeThe Cambridge Bible for Schools and Colleges13. Comp. the report of the spies, Numbers 13:32, “the land is a land that eateth up the inhabitants thereof.” The land whose population perishes of scarcity is regarded as itself devouring them. It is doubtful if there is any reference to such things as the unhealthy situation of the land (2 Kings 2:19), or even to the wars by which the country had been decimated. The true meaning is given Ezekiel 36:30. bereaved thy nations] thy nation, i.e. population, and so Ezekiel 36:14-15. The plur. could hardly refer to the two nations, Israel and Judah (Ezekiel 35:10), although it might possibly be used like “peoples” of the nation considered as made up of a number of portions (Hosea 10:14). The…
Read Cambridge on Ezekiel 36 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe judgments which God sent upon the land, had so destroyed the inhabitants that men deemed it a fatal land, which brought destruction to all that should occupy it (compare 2 Kings 17:25).
Read Albert Barnes on Ezekiel 36 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8-14. Let the mountains of Israel rejoice and bear good crops, for the return of the rightful inhabitants is “at hand” (Ezekiel 36:8, compare Ezekiel 11:17), and Jehovah will again return to the land
Read Daniel Denison Whedon on Ezekiel 36 →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
For this is what the Lord GOD says: Because people say to you, ‘You devour men and deprive your nation of its children,’
“‘The Lord Yahweh says: “Because they say to you, ‘You are a devourer of men, and have been a bereaver of your nation;’
For this is what the Lord GOD says: Because people say to you, ‘You devour men and deprive your nation of its children,’
“‘This is what the sovereign Lord says: Because they are saying to you, “You are a devourer of men, and bereave your nation of children,”
Tyndale line
Thus saith the Lord GOD; Because they say unto you, Thou land devourest up men, and hast bereaved thy nations;
Thus saith the Lord Jehovah: Because they say unto you, Thou land art a devourer of men, and hast been a bereaver of thy nation;
Thus saith the Lord GOD: Because they say unto you, Thou land art a devourer of men, and hast been a bereaver of thy nation;
Thus saith the Lord GOD; Because they say to you, Thou land devourest men, and hast bereaved thy nations;
Thus sayth the Lord God, because they say vnto you, Thou land deuourest vp men, and hast bene a waster of thy people,
Strictly literal
Thus saith the Lord Jehovah: Because they say unto you, Thou devourest men, and hast bereaved thy nation,
Thus said the Lord Jehovah: Because they are saying to you: A devourer of men [art] thou, And a bereaver of thy nations thou hast been,
Thus said Lord YHWH: Because they are saying to you, You [are] a devourer of men, || And you have been a bereaver of your nations,
Thus hath said the Lord Eternal, Because they say unto you, Thou land devourest up men, and hast been one that hath ever cast out thy nations:
The Lord Yahweh says this: Because they are saying to you, “You devour men, bereaving your nation of children,”
From the Latin
Thus saith the Lord God: Because they say of you: Thou art a devourer of men, and one that suffocatest thy nation:
Simplified
This is what the Lord God says: Because people say to you, ‘You eat people, and rob your nation of their children,’
This is what the Lord has said: Because they say to you, You, O land, are the destruction of men, causing loss of children to your nation;
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 Dead Sea Scrolls agree on the wording of this verse, though the scrolls contain some restored words due to damage. The Septuagint, while matching many words, presents its own word order and structure.
כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה יַ֚עַן אֹמְרִ֣ים לָכֶ֔ם אֹכֶ֥לֶת אָדָ֖ם אָ֑תְּ וּמְשַׁכֶּ֥לֶת גּוֹיַ֖יִךְ הָיִֽית׃
11 of the 13 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.
[כה] [אמר] [אדני] [יהוה] [יען] [אמרים] [ל׳כם] [אכלת] [אדם] [אתי] [ומשכלת] [גוי׳ך] [היית]
nothing on the leather here — 13 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 36:13
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
יַעַן (ya`an) is primarily a conjunction or preposition meaning 'because' or 'on account of.' It conveys purpose or intention, indicating reasons or causes in sentences. The entries consistently emphasize its use in this context, with no significant disagreement among lexicons.
יַעַן 95 prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
base
H3282 יַעַן prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
3282 ya`an yah'-an
from an unused root meaning to pay attention; properly, heed;
by implication, purpose (sake or account); used adverbially to
indicate the reason or cause:--because (that), forasmuch (+
as), seeing then, + that, + wheras, + why.
יַעַן (ya.an) — because.
conj
1) because, therefore, because that, on account of
prep
2) because of, on account of
3) why (with interrogative pron)
Conj — ConjunctionHC
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal — Verb · Qal · participle (active) feminine singular commonHVqrfsc
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
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2fs
The Hebrew word שָׁכֹל (shakol) primarily means 'to be bereaved' or 'to miscarry,' indicating loss or childlessness. It can refer to causing barrenness or abortion and includes related forms like שָׁכוּל (shakul), meaning 'childless.' The entries reflect a range of meanings associated with loss of children, but there is no significant disagreement among the lexicons.
[שָׁכֹל, שָׁכַל] vb. be bereaved
Qal be bereaved
Pi.
make childless
cause barrenness, or abortion
shew barrenness, or abortion
Hiph. miscarrying womb
base
[שָׁכוּל] adj. childless (through bereavement);—fs. Is 49:21
ref
מְשַׁכֶּ֫לֶת n.f.abstr. barrenness, 2 K 2:21
ref
H7921a שָׁכֹל, שָׁכַל be bereaved .be bereaved
. . make childless
. . cause barrenness, or abortion
. shew barrenness, or abortion
. miscarrying womb
H7921b שָׁכוּל childless H7921c מְשַׁכֶּ֫לֶת n. f. abstr. childless (through bereavement)
7921 shakol shaw-kole'
a primitive root; properly, to miscarry, i.e. suffer
abortion; by analogy, to bereave (literally or
figuratively):--bereave (of children), barren, cast calf
(fruit, young), be (make) childless, deprive, destroy, X
expect, lose children, miscarry, rob of children, spoil.
שָׁכֹל (sha.khol) — be bereaved.
1) to be bereaved, make childless, miscarry
1a) (Qal) to be bereaved
1b) (Piel)
1b1) to make childless
1b2) to cause barrenness, show barrenness or abortion
1b3) to miscarry
1c) (Hiphil) miscarrying (participle)
שָׁכוּל (sha.khul) — childless.
adj
childless (through bereavement)
Also means: shak.kul (שַׁכּוּל "childless" H7909)
מְשַׁכֶּ֫לֶת (me.sha.ke.let) — barenness.
barrenness
Conj | V-Piel — Conjunction · verb piel participle (active) feminine singular commonHC/Vprfsc
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-ms | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqp2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
