Isaiah 14:30 — Word Study
WLCוְרָעוּ֙ בְּכוֹרֵ֣י דַלִּ֔ים וְאֶבְיוֹנִ֖ים לָבֶ֣טַח יִרְבָּ֑צוּ וְהֵמַתִּ֤י בָֽרָעָב֙ שָׁרְשֵׁ֔ךְ וּשְׁאֵרִיתֵ֖ךְ יַהֲרֹֽג׃
BSAThen the firstbornbᵉkôwr [the most honored, premier] of the poordal [needy, destitute] will find pasturerâʻâh [food, nourishment] ◂and the needyʼebyôwn [oppressed, vulnerable] will lie downrâbats▸ [rest, stretch out] in safetybeṭach [security, confidence] but I will killmûwth [destroy, slay] your rootsheresh [source, foundation] by faminerâʻâb [hunger, lack of food] and your remnantshᵉʼêrîyth [what remains, the surviving few] will be slainhârag▸ [killed, destroyed]
| Greek | English | Parsing |
|---|---|---|
| וְרָעוּ֙ | and they will graze | Verb, Qal, sequential perfect third person common plural |
| בְּכוֹרֵ֣י | [the] firstborn of | Noun common, masculine plural construct |
| דַלִּ֔ים | poor [people] | Adj |
| וְאֶבְיוֹנִ֖ים | and needy [people] | Conjunction |
| לָבֶ֣טַח | to security | Preposition, noun common masculine singular absolute |
| יִרְבָּ֑צוּ | they will lie down | Verb, Qal, imperfect third person masculine plural |
| וְהֵמַתִּ֤י | and I will put to death | Verb, Hiphil, sequential perfect first person common singular |
| בָֽרָעָב֙ | by famine | Preposition, noun common masculine singular absolute |
| שָׁרְשֵׁ֔ךְ | root your | Noun common masculine singular construct, suffix |
| וּשְׁאֵרִיתֵ֖ךְ | and remnant your | Conjunction, noun common feminine singular construct, suffix |
| יַהֲרֹֽג׃ | it will kill | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the firstborn of the poor will find pasture, and the needy will lie down in safety, but I will kill your root by famine, and your remnant will be slain. |
| KJV | And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant. |
| ASV | And the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and thy remnant shall be slain. |
| YLT | And delighted have the first-born of the poor, And the needy in confidence lie down, And I have put to death with famine thy root, And thy remnant it slayeth. |
| WEB | The firstborn of the poor will eat, and the needy will lie down in safety; and I will kill your root with famine, and your remnant will be killed. |
| BBE | And the poorest of the land will have food, and those in need will be given a safe resting-place: but your seed will come to an end for need of food, and the rest of you will be put to the sword. |
All translations agree on the essential meanings in this verse.
The sentence has a main clause followed by two subordinate clauses, creating a clear contrast between the fate of the needy and the oppressors.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֶבְיוֹן
verbרָעָה
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 — Isaiah 14:30
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 Fate of the Philistinesgenerated
Isaiah 14:30 speaks of the contrasting fates of the poor and the oppressors. The firstborn of the poor will find nourishment and rest, while the oppressors will face destruction through famine. This passage highlights God's care for the needy and His judgment against those who exploit others, echoing themes found throughout the book of Isaiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 18:13 | It devours patches of his skin; the firstborn of death devours his limbs. |
| 2 | Isaiah 5:17 | Lambs will graze as in their own pastures, and strangers will feed in the ruins of the wealthy. |
| 3 | Isaiah 7:21–22 | On that day a man will raise a young cow and two sheep, |
| 4 | Isaiah 30:23–24 | Then He will send rain for the seed that you have sown in the ground, and the food that comes from your land will be rich and plentiful. On that day your cattle will graze in open pastures. |
| 5 | Isaiah 33:16 | he will dwell on the heights; the mountain fortress will be his refuge; his food will be provided and his water assured. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שָׁרְשֵׁךְ, sha.re.Shekhgenerated
The Hebrew word שֹׁ֫רֶשׁ (*sheresh*) means 'root' and can refer to both literal roots and metaphorical uses, such as a foundation or source of something. It suggests depth and permanence, indicating what is essential for life or growth.
In this verse, it signifies the foundational aspect of the oppressors' power, which will be cut off. The construction here emphasizes the impending destruction of their source of strength.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of the key terms in this verse, emphasizing the contrasting fates of the poor and the oppressors.
Sentence Structuregenerated
The main verb is יִרְבָּ֑צוּ, they will lie down, which governs the subject and describes the action of the needy finding rest. The structure includes a series of clauses that describe the conditions of the poor and the fate of the oppressors.
The sentence is built around a contrast: the first part describes the security of the needy, while the latter part warns of the destruction awaiting the oppressors.
Septuagint Backgroundgenerated
The Septuagint translates שָׁרְשֵׁךְ with the Greek word σου, indicating a direct connection to the concept of possession or belonging. This choice emphasizes the personal aspect of the oppressors' root, making their impending destruction more poignant.
The translation reflects a similar structure to the Hebrew but may carry a slightly different nuance in the context of the Greek-speaking audience.
In plain words — the whole versegenerated
Isaiah 14:30 describes how the firstborn of the poor will find food and safety, while those who oppress them will face destruction through famine. This verse highlights God's protection of the needy and His judgment on the powerful.
Frequently Asked Questionsgenerated
It signifies that those who are vulnerable will receive care and sustenance, highlighting God's provision for the needy.
It represents the destruction of their power and influence, indicating that they will no longer be able to oppress others.
This verse shows God's concern for the downtrodden and His commitment to justice, ensuring that the oppressed will find safety.
The contrast teaches us about the consequences of oppression and the hope that exists for those who are marginalized.
Reflection Questionsgenerated
- In what ways do I see God providing for those in need around me?
- How can I ensure that I am not contributing to the oppression of others?
- What does it mean for me to find safety and rest in God during difficult times?
- How can I support those who are vulnerable in my community?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the assurance for the poor and the consequences for their oppressors.
And the firstborn of the poor will be fed, and the poor will rest confidently. When the ruler strikes you, and the flying dragon devastates your boundaries, you will not plot against Judah,Early Church Fathers on Isaiah 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 14:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the firstborn of the poor shall feed,.... That is, the Jews, who were brought very low in the times of Ahaz, reduced to the greatest straits and difficulties; for so the word "firstborn" may
Read John Gill on Isaiah 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant.
Read Robert Jamieson on Isaiah 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe first-born of the poor; the people of the Jews, who are brought to extreme poverty by the cruelty and the malice of other enemies. The first-born were the chief of all the children. Hence the title of first-born is given to persons or things which are most eminent in their kinds, as to the people of Israel, , to David, , to a grievous death, , and here to persons eminently poor. Shall feed; shall have plenty of provisions, in spite of all thine attempts against them. I will kill thy root; I will utterly destroy thee both root and branch, so that there shall not be a remnant of thy people reserved, as it follows. It is a metaphor from a tree, which for want of nourishment is dried up by…
Read Matthew Poole on Isaiah 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 14:30 And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant.Ver. 30. And the firstborn of the poor shall feed,] i.e., God’ s poor people shall; who though never so poor - as they were at a very low ebb under Ahaz - were God’ s "firstborn," and, in that respect, "higher than the kings of the earth." And I will kill thy root.] See Zephaniah 2:4.
Read John Trapp on Isaiah 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) And the firstborn of the poor shall feed.—As the “children of the needy” in Psalms 72:4 are simply the poor as a class, so the “firstborn” are those who, as it were, inherit the double portion, not of riches, but of poverty. (Comp. “the firstborn of death” in Job 18:13.) The people spoken of are those of Judah, which in the days of Ahaz had been “brought very low” (2 Chronicles 28:19). For these the prophet foretells a time of plenty; not so for Philistia. Either through the sieges of their towns or the devastation of their fields, they would be reduced to the last extremities of famine. With them there should be no “remnant” to return.
Read Charles John Ellicott on Isaiah 14 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. And the first-born of the poor, c.] The Targum goes on applying all to the Messiah. "And the poor of the people shall he feed, and the humble shall dwell securely in his days: and he shall kill thy children with famine, and the remnant of thy people shall he slay." I will kill - "He will slay"] The Septuagint reads המית hemith, in the third person, ανελει and so the Chaldee. The Vulgate remedies the confusion of persons in the present text, by reading both the verbs in the first person.
Read AdamClarke on Isaiah 14 →
CambridgeThe Cambridge Bible for Schools and Colleges30. While Philistia is utterly destroyed, Israel enjoys perfect security under Jehovah’s protection (see Isaiah 14:32). the firstborn of the poor] must be explained as a superlative—“the poorest of the poor.” But many commentators prefer, by slightly altering the word for “firstborn,” to read “in my meadow the poor shall feed” (cf. Isaiah 30:23). he shall slay] In spite of the change of person, the subject is still Jehovah, not the Assyrian. Or the verb might be equivalent to a passive, as in R.V. (“shall be slain”).
Read Cambridge on Isaiah 14 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd the first-born of the poor shall feed - That is, there shall be safety to those parts of Judah which have long been exposed to the invasions of the Philistines.
Read Albert Barnes on Isaiah 14 →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
Then the firstborn of the poor will find pasture, and the needy will lie down in safety, but I will kill your root by famine, and your remnant will be slain.
The firstborn of the poor will eat, and the needy will lie down in safety; and I will kill your root with famine, and your remnant will be killed.
Then the firstborn of the poor will find pasture, and the needy will lie down in safety, but I will kill your root by famine, and your remnant will be slain.
The poor will graze in my pastures; the needy will rest securely. But I will kill your root by famine; it will put to death all your survivors.
Tyndale line
And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant.
And the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and thy remnant shall be slain.
And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and thy remnant shall be slain.
And the first-born of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant.
For the first borne of the poore shall be fed, and the needie shall lie downe in safetie: and I will kill thy roote with famine, and it shall slay thy remnant.
Strictly literal
And the firstborn of the poor shall feed, and the needy shall lie down in safety; but I will kill thy root with famine, and thy remnant shall be slain.
And delighted have the first-born of the poor, And the needy in confidence lie down, And I have put to death with famine thy root, And thy remnant it slayeth.
And the firstborn of the poor have delighted, || And the needy lie down in confidence, || And I have put to death your root with famine, || And it slays your remnant.
And the first-born of the poor shall feed, and the needy shall rest in safety: and I will kill with famine thy root, and men shall slay thy remnant.
The firstborn of the poor will graze their sheep in my pastures, and the needy will lie down in safety. I will kill your root with famine that will put to death all your survivors.
From the Latin
And the firstborn of the poor shall be fed, and the poor shall rest with confidence: and I will make thy root perish with famine, and I will kill thy remnant.
Simplified
The poor will have food, and the needy will live in safety, but you Philistines will die in a famine, and I will kill those who survive.
And the poorest of the land will have food, and those in need will be given a safe resting-place: but your seed will come to an end for need of food, and the rest of you will be put to the sword.
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 closely, with minor variations in restoration. Both confirm the message of hope for the poor and the warning against the oppressors.
וְרָעוּ֙ בְּכוֹרֵ֣י דַלִּ֔ים וְאֶבְיוֹנִ֖ים לָבֶ֣טַח יִרְבָּ֑צוּ וְהֵמַתִּ֤י בָֽרָעָב֙ שָׁרְשֵׁ֔ךְ וּשְׁאֵרִיתֵ֖ךְ יַהֲרֹֽג׃
9 of the 11 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.
ורעו בכורי דלים ואביונים לבטח ירבצו והמתי ברעב שורש׳ך ושארית׳ך אהרוג
11 words on the leather.
[ורעו] בכורי דלים ואביונים [לבטח] [ירבצו] [והמתי] ברעב שרש׳ך ושארית׳ך [יהרג]
3 words on the leather — 3 partly restored, 5 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 Isaiah 14:30
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 רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
N-mp — Noun common · masculine plural constructHNcmpc
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…
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בֶּ֫טַח (betach) refers to security or safety, encompassing both the concept of a secure place and the feelings of trust and assurance. It can also be used adverbially to mean 'safely' or 'securely.' The word is derived from a root meaning 'to trust' and is linked to the idea of refuge.
בֶּ֫טַח n.[m.] security
base
H983 בֶּ֫טַח security
983 betach beh'takh
from 982; properly, a place of refuge; abstract, safety, both
the fact (security) and the feeling (trust); often (adverb
with or without preposition) safely:--assurance, boldly,
(without) care(- less), confidence, hope, safe(-ly, -ty),
secure, surely.
see HEBREW for 0982
בֶּ֫טַח (be.tach) — security.
1) security, safety
adv
2) securely
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
רָבַץ (rabats) is a Hebrew verb meaning to stretch out or lie down. It encompasses actions like reclining, brooding, or lurking, and can imply causing something to lie down as well. The entries indicate its use in various forms, including Qal and Hiphil, but do not provide specific verse references.
רָבַץ vb. stretch oneself out, lie down, lie stretched out
Qal lie down, lie
Hiph. cause to lie down, or lie
base
H7257 רָבַץ stretch oneself out, lie down, lie stretched out
7257 rabats raw-bats'
a primitive root; to crouch (on all four legs folded, like a
recumbent animal); be implication, to recline, repose, brood,
lurk, imbed:--crouch (down), fall down, make a fold, lay,
(cause to, make to) lie (down), make to rest, sit.
רָבַץ (ra.vats) — to stretch.
1) to stretch oneself out, lie down, lie stretched out
1a) (Qal) to lie down, lie
1b)(Hiphil) to cause to lie down
1b1) laying (stones)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
רָעָב (ra`ab) refers to famine and hunger, indicating a lack of food that can affect individuals or entire nations. It is derived from the root meaning to be hungry, and it encompasses both literal and figurative uses, such as famine caused by divine judgment. The entries consistently emphasize its association with severe food scarcity.
רָעָב 101 n.m. famine, hunger
base
H7458 רָעָב famine, hunger
7458 ra`ab raw-awb'
from 7456; hunger (more or less extensive):--dearth,
famine, + famished, hunger.
see HEBREW for 07456
רָעָב (ra.av) — famine.
1) famine, hunger
1a) famine (in land, nation)
1a1) of Jehovah's word (fig)
1b) hunger (of individuals)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fam'-in (ra`abh; limos):
1. Natural Causes
2. Famines Mentioned
3. Divine Relations
4. Figurative Uses
The common Old Testament word for "famine" is ra`abh; re`abhon also occurs (Ge 42:19,33; Ps 37:19), and kaphan (Job 5:22; 30:3), all meaning "hunger" and "famine"; in the New Testament the word is limos, meaning primarily "failure," "want of food."
Famine
The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (Gen. 26:1). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (Gen. 26:1, 17). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (Gen. 41-45).
Famines were sent as an effect of God’s anger against a guilty people (2 Kings 8:1, 2; Amos 8:11; Deut. 28:22-42; 2 Sam. 21:1; 2 Kings 6:25-28; 25:3;
In the whole of Syria and Arabia, the fruits of the earth must ever be dependent on rain; the watersheds having few large springs, and the small rivers not being sufficient for the irrigation of even the level lands. If therefore the heavy rains of November and December fail, the sustenance of the people is cut off in the parching drought of harvest-time, when the country is almost devoid of moisture. Egypt, again, owes all its fertility to its mighty river, whose annual rise inundates nearly the whole land. The causes of dearth and famine in Egypt are defective inundation, preceded, accompanied and followed by prevalent easterly and southerly winds. Famine is likewise a natural result in the East when caterpillars, locusts or other insects destroy the products of the earth. The first famine recorded in the Bible is that of Abraham after he had pitched his tent on the east of Bethel…
Scripture records several famines in Palestine, and the neighboring countries, Ge 12:10 26:1 Ru 1:1 2Ki 6:25 Ac 11:27. The most remarkable one was that of seven years in Egypt, while Joseph was governor, Ge 41:1-57. It was distinguished for its duration, extent, and severity; particularly as Egypt is one of the countries least subject to such a calamity, by reason of its general fertility. Famine is sometimes a natural effect, as when the Nile does not overflow in Egypt, or rains do not fall in Judea, at the customary season; or when caterpillars, locusts, or other insects, destroy the fruits. But all natural causes are…
The Hebrew word שֹׁ֫רֶשׁ (*sheresh*) means 'root' and can refer to both literal roots and metaphorical uses, such as a foundation or source of something. It is associated with concepts of depth and permanence. The word is derived from a related term, שָׁרַשׁ (*sharash*, H8327), which also pertains to roots.
שֹׁ֫רֶשׁ n.m. root
base
H8328 שֹׁ֫רֶשׁ root
8328 sheresh sheh'-resh
from 8327; a root (literally or figuratively):--bottom,
deep, heel, root.
see HEBREW for 08327
שֹׁ֫רֶשׁ (she.resh) — root.
1) root
1a) root (literal)
1b) root (of people involving firmness or permanence) (fig)
1c) root, bottom (as lowest stratum) (fig)
Aramaic equivalent: sho.resh (שֹׁ֫רֶשׁ "root" H8330)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2fs
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
