Isaiah 43:20 — Word Study
WLCתְּכַבְּדֵ֙נִי֙ חַיַּ֣ת הַשָּׂדֶ֔ה תַּנִּ֖ים וּבְנ֣וֹת יַֽעֲנָ֑ה כִּֽי־ נָתַ֨תִּי בַמִּדְבָּ֜ר מַ֗יִם נְהָרוֹת֙ בִּֽישִׁימֹ֔ן לְהַשְׁק֖וֹת עַמִּ֥י בְחִירִֽי׃
BSAThe beastschay [wild animals, creatures] of the fieldsâdeh [open land, wilderness] will honor Mekâbad▸ [glorify, give weight to] the jackalstannîyn [dragons, monsters] andbath the ostrichesyaʻănâh [daughters of the ostrich] becausekîy I providenâthan■ [give, set forth] watermayim [refreshment, life-giving liquid] in the wildernessmidbâr [desolate place, empty land] [and] riversnâhâr [streams, flowing waters] in the desertyᵉshîymôwn [dry and barren land] to give drinkshâqâh [quench the thirst, satisfy] to My chosenbâchîyr [selected, preferred] peopleʻam [nation, community]
| Greek | English | Parsing |
|---|---|---|
| תְּכַבְּדֵ֙נִי֙ | it honors me | Verb piel imperfect third person feminine singular, suffix |
| חַיַּ֣ת | [the] animal[s] of | Noun common, feminine singular construct |
| הַשָּׂדֶ֔ה | the field | Particle, noun common masculine singular absolute |
| תַּנִּ֖ים | jackals | Noun common, masculine plural absolute |
| וּבְנ֣וֹת | and daughters of | Conjunction, noun common feminine plural construct |
| יַֽעֲנָ֑ה | an ostrich | Noun common, feminine singular absolute |
| כִּֽי־ | for | Particle |
| נָתַ֨תִּי | I have put | Verb, Qal, perfect first person common singular |
| בַמִּדְבָּ֜ר | in the wilderness | Preposition, noun common masculine singular absolute |
| מַ֗יִם | water | Noun common, masculine plural absolute |
| נְהָרוֹת֙ | rivers | Noun common, feminine plural absolute |
| בִּֽישִׁימֹ֔ן | in a desolate place | Preposition, noun common masculine singular absolute |
| לְהַשְׁק֖וֹת | to give drink to | Preposition, verb hiphil infinitive construct common |
| עַמִּ֥י | people my | Noun common masculine singular construct, suffix |
| בְחִירִֽי׃ | chosen one my | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The beasts of the field will honor Me, the jackals and the ostriches, because I provide water in the wilderness and rivers in the desert, to give drink to My chosen people. |
| KJV | The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. |
| ASV | The beasts of the field shall honor me, the jackals and the ostriches; because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen, |
| YLT | Honour me doth the beast of the field, Dragons and daughters of an ostrich, For I have given in a wilderness waters, Floods in a desolate place, To give drink to My people — My chosen. |
| WEB | The animals of the field, the jackals and the ostriches, shall honor me, because I give water in the wilderness and rivers in the desert, to give drink to my people, my chosen, |
| BBE | The beasts of the field will give me honour, the jackals and the ostriches: because I send out waters in the waste land, and rivers in the dry country, to give drink to the people whom I have taken for myself: |
The translations agree on the meaning of תְּכַבְּדֵ֙נִי֙ — see How Translations Differ.
The main clause states the action performed by the subjects, with additional phrases providing context and reasons.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 43:20
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 Provision for His Peoplegenerated
Isaiah 43:20 is part of a passage where God reassures His people of His ongoing care and provision, even in the most barren places. He emphasizes that all creation recognizes His sovereignty and provision, as seen in the verses surrounding this one, where He promises to make a way in the wilderness and provide streams in the desert.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 11:6–10 | The wolf will live with the lamb, and the leopard will lie down with the goat; the calf and young lion and fatling will be together, and a little child will lead them. |
| 2 | Psalm 104:21 | The young lions roar for their prey and seek their food from God. |
| 3 | Psalm 148:10 | wild animals and all cattle, crawling creatures and flying birds, |
| 4 | Isaiah 43:19 | Behold, I am about to do something new; even now it is coming. Do you not see it? Indeed, I will make a way in the wilderness and streams in the desert. |
| 5 | Isaiah 41:17 | The poor and needy seek water, but there is none; their tongues are parched with thirst. I, the LORD, will answer them; I, the God of Israel, will not forsake them. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — תְּכַבְּדֵ֙נִי֙, te.kha.be.De.nigenerated
The verb כָּבֵד (kabad) is a piel imperfect form, meaning 'to honor' or 'to give weight to.' It conveys the idea of glorifying God, as the wild animals do in this verse.
The use of the third person feminine singular indicates that the subject, the beasts of the field, is performing the action of honoring God. This highlights the universal recognition of God's greatness and provision.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses honor for תְּכַבְּדֵ֙נִי֙.
Sentence Structuregenerated
The finite verb תְּכַבְּדֵ֙נִי֙ governs the main clause, with several noun phrases and prepositional phrases describing the subjects and the context of the action. The structure emphasizes the subjects — the beasts of the field, jackals, and ostriches — and their action of honoring God.
The sentence flows from the subjects to the reason for their honor, linking God's provision of water and rivers in the wilderness to the act of glorification by the creatures.
Septuagint Backgroundgenerated
The Septuagint translates תְּכַבְּדֵ֙נִי֙ as με, which means 'me.' This choice reflects a direct acknowledgment of God's presence and authority, aligning with the Hebrew meaning of honoring.
The Greek translation captures the essence of the Hebrew, showing that the creatures' honor is directed towards God Himself.
In plain words — the whole versegenerated
Isaiah 43:20 tells us that the wild animals will honor God because He provides water in the wilderness and rivers in the desert for His chosen people. This shows God's care and provision even in desolate places.
Frequently Asked Questionsgenerated
It indicates that all creation acknowledges God's greatness and provision, recognizing Him as the source of life and sustenance.
These animals represent the wild creatures of the wilderness, emphasizing that even they, typically seen as lowly, will honor God for His provision.
Water symbolizes life and sustenance, and its provision in a desolate place illustrates God's ability to bring life where there seems to be none.
God's chosen people refer to Israel, whom He has selected for a special relationship and purpose.
Reflection Questionsgenerated
- In what ways have I seen God's provision in my own life, especially in difficult times?
- How can I honor God in my daily actions, like the beasts of the field do?
- What does it mean to be part of God's chosen people, and how can I live out that identity?
- How can I recognize and appreciate the signs of God's provision in my surroundings?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 43:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe beast of the field shall honour me, the dragons, and the owls,.... Which is not to be understood literally of these creatures, who as they had honoured the Lord, when Israel passed through the
Read John Gill on Isaiah 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen.
Read Robert Jamieson on Isaiah 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe beast of the field shall honour me; shall have cause, if they had abilities, to honour and praise me for their share in this mercy. Possibly the beast of the field may mystically signify the Gentiles, whom the Jews reputed as beasts, and who were as destitute of all saving knowledge as the beasts which perish, yet should become the Lord’ s people, as they seem to be called, . The dragons; which live in dry and barren deserts, and are very thirsty, and therefore more sensible of this mercy. To give drink to my people; to whom these waters were principally designed, but the beasts fared better for their sakes. Thus Christ was primarily sent to the lost sheep of Israel, ; yet the Gentiles…
Read Matthew Poole on Isaiah 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 43:20 The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, [and] rivers in the desert, to give drink to my people, my chosen.Ver. 20. The beasts of the field shall honour me,] i.e., In their kind they shall. So shall brutish and savage persons when tamed and turned by the word of God’ s grace. The malignities of all creatures are in man; as Plato also observed, In doloso enim est vulpes, in crudeli leo, in libidinoso amica lute sus, &c. Gregory, by dragons, here understands profane and carnal people; by owls or ostriches, hypocrites. These being converted shall sing hallelujahs to God; but let them take heed that they turn not…
Read John Trapp on Isaiah 43 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. The beast of the field shall honour me - "The wild beast of the field shall glorify me"] The image is elegant and highly poetical. God will give such an abundant miraculous supply of water to his people traversing the dry desert in their return to their country, that even the wild beasts, the serpents, the ostriches, and other animals that haunt those arid regions, shall be sensible of the blessing, and shall break forth into thanksgiving and praises to him for the unusual refreshment which they receive from his so plentifully watering the sandy wastes of Arabia Deserta, for the benefit of his people passing through them.
Read AdamClarke on Isaiah 43 →CambridgeThe Cambridge Bible for Schools and Colleges20. Even the wild beasts shall honour Jehovah, unconsciously, through their joy at the abundant supply of water. the dragons and the owls] Render as R.V. the jackals and the ostriches. see on ch. Isaiah 13:21-22.
Read Cambridge on Isaiah 43 →Albert Barnes1798–1870Barnes' Notes on the BibleThe beast of the field shall honor me - The sense of this passage is plain, and the image is highly poetical and beautiful.
Read Albert Barnes on Isaiah 43 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19-21. A new thing — As the former event was common in invasions, sieges, etc., to the unfortunate conquered, the marvel now to be spoken of is the certainly approaching spiritual restoration, not on
Read Daniel Denison Whedon on Isaiah 43 →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
The beasts of the field will honor Me, the jackals and the ostriches, because I provide water in the wilderness and rivers in the desert, to give drink to My chosen people.
The animals of the field, the jackals and the ostriches, shall honor me, because I give water in the wilderness and rivers in the desert, to give drink to my people, my chosen,
The beasts of the field will honor Me, the jackals and the ostriches, because I provide water in the wilderness and rivers in the desert, to give drink to My chosen people.
The wild animals of the desert honor me, the jackals and ostriches, because I put water in the desert and streams in the wilderness, to quench the thirst of my chosen people,
Tyndale line
The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen.
The beasts of the field shall honor me, the jackals and the ostriches; because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen,
The beasts of the field shall honour me, the jackals and the ostriches: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen:
The beast of the field shall honor me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen.
The wilde beastes shall honour mee, the dragons and the ostriches, because I gaue water in the desert, and floods in the wildernesse to giue drinke to my people, euen to mine elect.
Strictly literal
The beast of the field shall glorify me, the jackals and the ostriches; for I will give waters in the wilderness, rivers in the waste, to give drink to my people, my chosen.
Honour me doth the beast of the field, Dragons and daughters of an ostrich, For I have given in a wilderness waters, Floods in a desolate place, To give drink to My people — My chosen.
The beast of the field honors Me, || Dragons and daughters of an ostrich, || For I have given waters in a wilderness, || Floods in a desolate place, || To give drink to My people—My chosen.
The beasts of the field shall honor me, the monsters and the ostriches; because I give waters in the wilderness, rivers in the desert, to give drink to my people, my elect;
The wild animals of the field will honor me, the jackals and the ostriches, because I give water in the wilderness, and rivers in the desert, for my chosen people to drink,
From the Latin
The beast of the field shall glorify me, the dragons and the ostriches: because I have given waters in the wilderness, rivers in the desert, to give drink to my people, to my chosen.
Simplified
The wild animals will be grateful to me—the jackals and the owls—because I'm providing water in the wilderness, rivers in the desert, so my people, my chosen people, can drink.
The beasts of the field will give me honour, the jackals and the ostriches: because I send out waters in the waste land, and rivers in the dry country, to give drink to the people whom I have taken for myself:
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 agree in wording, with all 15 words matched. The Dead Sea Scrolls also support the Masoretic Text, showing consistency across these ancient witnesses.
תְּכַבְּדֵ֙נִי֙ חַיַּ֣ת הַשָּׂדֶ֔ה תַּנִּ֖ים וּבְנ֣וֹת יַֽעֲנָ֑ה כִּֽי־ נָתַ֨תִּי בַמִּדְבָּ֜ר מַ֗יִם נְהָרוֹת֙ בִּֽישִׁימֹ֔ן לְהַשְׁק֖וֹת עַמִּ֥י בְחִירִֽי׃
15 of the 15 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.
תכבד׳ני חית השדה תנים ובנות יענה כיא אתן במדבר מים נהרות בישומון להשקות עמ׳י ובחיר׳י
15 words on the leather.
[תכבד׳ני] [חית] [השדה] [תנים] [ובנות] [יענה] [כי] [נתתי] במדבר מים נהרת [בישימן] [להשקות] [עמ׳י] [בחיר׳י]
3 words on the leather — 12 supplied entire by an editor.
[חית] [השדה] [תנים] [ובנות] [יענה] [כי] [נתתי] [במדבר] [מים] נהרות בישימן להשקות [עמ׳י] [בחיר׳י]
14 words of the verse are on this fragment — 3 partly restored, 11 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 43:20
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 כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
V-Piel-Imperf-3fs | Suff — Verb piel imperfect third person feminine singular · suffixHVpi3fs/Sp1bs
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
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…
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
תַּן (tan) means jackal, while תַּנִּין (tan.nin) refers to a serpent, dragon, or sea monster. The entries suggest that the word can denote both land and marine creatures, including dragons and venomous snakes. Ezekiel 29:3 is specifically mentioned in relation to the term.
[תַּן] n.[m. et] f. jackal
base
תַּנִּין (erron. תַּנִּים) n.m. serpent, dragon, sea-monster
base
H8577a [תַּן] jackal H8577b תַּנִּין (erron. תַּנִּים) serpent, dragon, sea-monster
8577 tanniyn tan-neen'
or tanniym (Ezek. 29:3) {tan-neem'}; intensive from the same
as 8565; a marine or land monster, i.e. sea-serpent or
jackal:--dragon, sea-monster, serpent, whale.
see HEBREW for 08565
תַּן (tan) — jackal.
jackal
Also means: tan.nah (תַּנָּה "dragon" H8568)
תַּנִּין (tan.nin) — Dragon.
This name means dragon, serpent, sea monster
תַּנִּין (tan.nin) — serpent: snake.
1) dragon, serpent, sea monster
1a) dragon or dinosaur
1b) sea or river monster
1c) serpent, venomous snake
Also means: tan.nin (תַּנִּין ": monster" H8577N)
תַּנִּין (tan.nin) — serpent: monster.
1) dragon, serpent, sea monster
1a) dragon or dinosaur
1b) sea or river monster
1c) serpent, venomous snake
N-mp — Noun common · masculine plural absoluteHNcmpa
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
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…
יַעֲנָה (ya`anah) refers to an ostrich, and is noted as an unclean bird. It may also imply an owl, with some sources suggesting it could represent an extinct bird, though its exact meaning is uncertain. The word is derived from יַעֲנָה’s root, יַעֲנָה (ya`anah), which carries similar meanings.
יַעֲנָה n.f. greed (?);—ostrich
base
H3284 יַעֲנָה greed (?);—ostrich
3284 ya`anah yah-an-aw'
feminine of 3283, and meaning the same:--+ owl.
see HEBREW for 03283
יַעֲנָה (ya.a.nah) — ostrich.
1) an unclean bird
1a) owl, ostrich, literally translated as "daughters of the owl"
1b) perhaps an extinct bird, exact meaning unknown
N-fs — Noun common · feminine singular absoluteHNcfsa
os'-trich (ya`anah; strouthos; Latin Struthio camelus): The largest bird now living. The Hebrew words ya`anah, which means "greediness," and bath ha-ya`anah, "daughter of greediness," are made to refer to the indiscriminate diet of the ostrich, to which bird they apply; and again to the owl, with no applicability. The owl at times has a struggle to swallow whole prey it has taken, but the mere fact that it is a night hunter forever shuts it from the class of greedy and promiscuous feeders. The bodies of owls are proverbially lean like eagles. Neither did the owl frequent several places where older versions of Jer and Isa place it; so the translations are now correctly rendered "ostrich." These birds came into the Bible because of their desert life, the companions they lived among there, and because of their night cries that were guttural, terrifying groans, like the roaring of lions.…
Ostrich
(Lam. 4:3), the rendering of Hebrew pl. enim; so called from its greediness and gluttony. The allusion here is to the habit of the ostrich with reference to its eggs, which is thus described: “The outer layer of eggs is generally so ill covered that they are destroyed in quantities by jackals, wild-cats, etc., and that the natives carry them away, only taking care not to leave the marks of their footsteps, since, when the ostrich comes and finds that her nest is discovered, she crushes the whole brood, and builds a nest elsewhere.” In Job 39:13 this word in the Authorized Version is the rendering of a Hebrew word (notsah) which means “feathers,” as in the Revised Version. In the same verse the word “peacocks” of the Authorized Version is the rendering of the Hebrew pl.…
a large bird, native of African and Arabia, nearly ten feet high, having s long neck and short wings. It seeks retired places, (Job 30:29; Lamentations 4:13) and has a peculiar mournful cry that is sometimes mistaken by the Arabs for that of the lion. (Micah 1:8) In (Job 39:13-18) will be found a description of the bird’s habits. Ostriches are polygamous; the hens lay their eggs promiscuously in one nest, which is merely a hole scratched in the sand; the eggs are then covered over to the depth of about a foot, and are, in the case of those birds which are found within the tropics, generally left for the greater part of the day to the heat of the sun, the parent-birds taking…
The largest of birds, and a sort of connecting link between fowls and quadrupeds, termed by the Persians, Arabs, and by Greeks, the "camel-bird." It is a native of the dry and torrid regions of Africa and western Asia. The gray ostrich is seven feet high and its neck three feet long; it weighs nearly eighty pounds, and is strong enough to carry two men. The other species, with glossy black wings and white tail, is sometimes ten feet high. The beautiful plumes so highly valued are found on the wings, about twenty on each, those of the tail being usually broken and worn. There are no feathers on the thighs, or under the wings; and the neck is but scantily clothed with thin whitish hairs. The weight of the body and the size and structure of the wings show that the animal is formed for running rather than flying.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
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'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
נָהָר (nahar) means 'stream' or 'river' and can refer to various water bodies, including the Nile and Euphrates. It also has a figurative sense of prosperity. The word is derived from a root meaning related to flowing water and has an Aramaic equivalent, נְהַר (ne.har).
נָהָר 120 n.m. stream, river
base
H5104 נָהָר stream, river
5104 nahar naw-hawr'
from 5102; a stream (including the sea; expec. the Nile,
Euphrates, etc.); figuratively, prosperity:--flood, river.
see HEBREW for 05102
נָהָר (na.har) — River.
This name means stream, river
Another name of pe.rat (פְּרָת "Euphrates" H6578)
נָהָר (na.har) — river.
1) stream, river
1a) stream, river
1b) (underground) streams
Aramaic equivalent: ne.har (נְהַר "river" H5103H)
N-mp — Noun common · feminine plural absoluteHNcfpa
יְשִׁימוֹן (yshiymown) refers to a desolate or waste area, often translated as wilderness or desert. The word is derived from a root meaning 'to be desolate' and encompasses the idea of a solitary, uninhabited place. It is notably used in the context of desolate regions in the Old Testament.
יְשִׁימוֹן n.m. waste, wilderness
base
H3452 יְשִׁימוֹן waste, wilderness
3452 yshiymown yesh-ee-mone'
from 3456; a desolation:--desert, Jeshimon, solitary,
wilderness.
see HEBREW for 03456
יְשִׁימוֹן (ye.shi.mon) — Jeshimon.
§ waste, wilderness, desert, desolate place
יְשִׁימוֹן (ye.shi.mon) — wilderness.
waste, wilderness, desert, desolate place
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
בָּחִיר (bachiyr) means 'chosen' or 'elect.' It is derived from the root word meaning 'to select.' The entries consistently describe it as referring to a chosen one or choice individual, particularly in a religious context.
[בָּחִיר] n.m. chosen
base
H972 [בָּחִיר] chosen
972 bachiyr baw-kheer'
from 977; select:--choose, chosen one, elect.
see HEBREW for 0977
בָּחִיר (ba.chir) — chosen.
chosen, choice one, chosen one, elect (of God)
Adj | Suff — SuffixHAamsc/Sp1bs