Jeremiah 10:8 — Word Study
WLCוּבְאַחַ֖ת יִבְעֲר֣וּ וְיִכְסָ֑לוּ מוּסַ֥ר הֲבָלִ֖ים עֵ֥ץ הֽוּא׃
BSABut they are altogetherʼechâd [brutish, stupid] senselessbâʻar▸ [lacking judgment, foolish] and foolishkâçal△▸ [without understanding, barbarous] instructedmûwçâr [taught, guided] by worthless idolshebel [vain, empty, false gods, vanities] made of woodʻêts [a tree, a mere object]
| Greek | English | Parsing |
|---|---|---|
| וּבְאַחַ֖ת | and in one | Conjunction, preposition |
| יִבְעֲר֣וּ | they are stupid | Verb, Qal, imperfect third person masculine plural |
| וְיִכְסָ֑לוּ | and they may be foolish | Conjunction, verb qal third person masculine plural |
| מוּסַ֥ר | [the] correction of | Noun common, masculine singular construct |
| הֲבָלִ֖ים | futilities | Noun common, masculine plural absolute |
| עֵ֥ץ | [is] wood | Noun common, masculine singular absolute |
| הֽוּא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But they are altogether senseless and foolish, instructed by worthless idols made of wood! |
| KJV | But they are altogether brutish and foolish: the stock is a doctrine of vanities. |
| ASV | But they are together brutish and foolish: the instruction of idols! it is but a stock. |
| YLT | And in one they are brutish and foolish, An instruction of vanities [is] the tree itself. |
| WEB | But they are together brutish and foolish, instructed by idols! It is just wood. |
| BBE | But they are together like beasts and foolish: the teaching of false gods is wood. |
Where they part company is מוּסַר — see How Translations Differ.
The sentence has a main clause followed by two phrases that elaborate on the subjects' condition and the source of their instruction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbבָּעַר
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Jeremiah 10:8
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 Folly of Idolatrygenerated
Jeremiah 10:8 presents a stark contrast between the living God and the lifeless idols of the nations. The passage emphasizes the senselessness of those who are instructed by these worthless idols, highlighting their lack of understanding. This theme of idolatry is prevalent throughout the book, where God repeatedly calls His people to recognize His sovereignty over all creation, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 10:14 | Every man is senseless and devoid of knowledge; every goldsmith is put to shame by his idols. For his molten images are a fraud, and there is no breath in them. |
| 2 | Jeremiah 51:17–18 | Every man is senseless and devoid of knowledge; every goldsmith is put to shame by his idols. For his molten images are a fraud, and there is no breath in them. |
| 3 | Psalm 115:8 | Those who make them become like them, as do all who trust in them. |
| 4 | Psalm 135:18 | Those who make them become like them, as do all who trust in them. |
| 5 | Isaiah 41:29 | See, they are all a delusion; their works amount to nothing; their images are as empty as the wind. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בָּעַר, ba'argenerated
The verb בָּעַר (ba'ar) means to be brutish or stupid, indicating a state of dullness or lack of receptiveness. It is derived from a root meaning 'to burn', but in this context, it conveys a figurative sense of being foolish or lacking judgment.
The parsing as a Qal imperfect third person masculine plural shows that this is a description of the people collectively. They are not just occasionally foolish; their state is ongoing and pervasive, reflecting a deep-seated lack of wisdom.
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 main verb is יִבְעֲר֣וּ, they are stupid, which governs the description of the subjects. The sentence structure is straightforward, with clauses that describe the subjects' state and the source of their instruction.
The word order emphasizes the subjects' foolishness first, followed by their instruction, which is key to understanding their condition. Each part builds on the idea that they are led astray by their idols.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, but it retains the core message of the Hebrew text. The absence of a direct correspondence for מוּסַר indicates a potential interpretative choice by the translators, who may have focused on the overall theme rather than a word-for-word translation.
The choice to omit certain words in the Septuagint suggests a different emphasis, perhaps highlighting the contrast between the living God and the lifeless idols.
In plain words — the whole versegenerated
Jeremiah 10:8 warns that people who follow idols made of wood are foolish and lack understanding. They are described as being brutish and are taught by these worthless idols, which cannot provide true wisdom or guidance.
Frequently Asked Questionsgenerated
It means that people are being misled by objects that cannot offer true wisdom or understanding, leading them to foolishness.
This verse highlights the futility of idolatry by showing that those who worship idols are senseless and lack true knowledge, contrasting them with the wisdom of God.
Calling idols worthless emphasizes their inability to provide any real value or guidance, underscoring the emptiness of trusting in them.
The verse reflects God's view that the nations are foolish for their idolatry, as they choose to follow lifeless objects instead of the living God.
Reflection Questionsgenerated
- What are some modern examples of 'idols' that people might follow today?
- How can we ensure that we are seeking true wisdom rather than following empty teachings?
- In what ways can we help others recognize the futility of trusting in things that cannot provide real guidance?
- How does understanding this verse change our view of God's authority over our lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 10:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut they are altogether brutish and foolish,.... In comparison of the Lord, there is no knowledge and wisdom in them, this is a certain fact; they are verily brutish and foolish; or they are one and
Read John Gill on Jeremiah 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut they are altogether brutish and foolish: the stock is a doctrine of vanities. They are altogether - rather, all alike (Maurer).
Read Robert Jamieson on Jeremiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey are altogether brutish: the awe that the idol doth impress upon carnal men’ s minds, and thereby taking them off from a due apprehension of the essence of God, doth keep them between such hope and fear, that they become as senseless and as inapprehensive of any true worship as brutes. And foolish; not only some of them, but even all, both Jews and Gentiles: q.d. I need not stand to particularize, but take them altogether, they are become stupid idolaters, and have drank in the most gross superstitions of the Gentiles, as ,21. The stock; a synecdoche put for all sorts of idols, of what materials soever; and a metonymy of the matter, to render them contemptible, either as deluding the…
Read Matthew Poole on Jeremiah 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 10:8 But they are altogether brutish and foolish: the stock [is] a doctrine of vanities.Ver. 8. But they are altogether brutish and foolish.] The wise men are, for that, when they knew there was but one only true God - as did Pythagoras, Socrates, Plato, Seneca, &c. - they "detained the truth in unrighteousness," and taught the people to worship stocks and stones. The nations are, because they yield to be taught devotion by images under what pretext soever. Considerentur hic subterfugia Papistarum. Let them regard this strategm of Popery. Pope Gregory first taught that images in churches were laymen’ s books, a doctrine of devils.
Read John Trapp on Jeremiah 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Altogether.—Literally, in one, probably in the sense in one word, in one fact, sc., that which follows in the next clause. The stock is a doctrine of vanities.—Better, inverting the subject and predicate, the teaching of vanities (i.e., of idols) is a word, or is a log. That is all it comes to; that one word is its condemnation.
Read Charles John Ellicott on Jeremiah 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The stock is a doctrine of vanities.] Dr. Blayney translates,-"The wood itself is a rebuker of vanities." The very tree out of which the god is hewn demonstrates the vanity and folly of the idolaters; for, can all the art of man make out of a log of wood an animate and intelligent being?
Read AdamClarke on Jeremiah 10 →CambridgeThe Cambridge Bible for Schools and Colleges8. together] rather, all together, one and all. the instruction … a stock] lit. the instruction of idols is wood, i.e. “is no better than the idol itself: idolatry is destitute of moral or spiritual force,” Dr. Possibly MT. needs emendation, as the expression is a strange one.
Read Cambridge on Jeremiah 10 →Albert Barnes1798–1870Barnes' Notes on the BibleBrutish - Jeremiah 10:21 and foolish Theirs was the brutishness of men in a savage state, little better than mere animals: their folly that of stupidity. The stock ... - Rather, the instruction of idols is a piece of wood.
Read Albert Barnes on Jeremiah 10 →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
But they are altogether senseless and foolish, instructed by worthless idols made of wood!
But they are together brutish and foolish, instructed by idols! It is just wood.
But they are altogether senseless and foolish, instructed by worthless idols made of wood!
The people of those nations are both stupid and foolish. Instruction from a wooden idol is worthless!
Tyndale line
But they are altogether brutish and foolish: the stock is a doctrine of vanities.
But they are together brutish and foolish: the instruction of idols! it is but a stock.
But they are together brutish and foolish: the instruction of idols, it is but a stock.
But they are altogether brutish and foolish: the stock is a doctrine of vanities.
But, altogether they dote, and are foolish: for the stocke is a doctrine of vanitie.
Strictly literal
But they are one and all senseless and foolish; the teaching of vanities is a stock.
And in one they are brutish and foolish, An instruction of vanities [is] the tree itself.
And as one they are brutish and foolish, || An instruction of vanities [is] the tree itself.
But at once shall they be shown to be brutish and foolish: it is a doctrine of vanities, it concerneth but wood.
They are all the same, they are brutish and stupid, disciples of idols that are nothing but wood.
From the Latin
They shall all proved together to be senseless and foolish: the doctrine of their vanity is wood.
Simplified
Yet these “wise men” are completely foolish and stupid, because they think they can be taught by useless idols made of wood!
But they are together like beasts and foolish: the teaching of false gods is wood.
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 presents the verse as we have it, while the Septuagint matches six of the seven words. This indicates a strong agreement in content, though the Septuagint's word order and phrasing differ, suggesting a unique interpretative approach.
וּבְאַחַ֖ת יִבְעֲר֣וּ וְיִכְסָ֑לוּ מוּסַ֥ר הֲבָלִ֖ים עֵ֥ץ הֽוּא׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 10:8
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.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Conj | Prep | Adj — Conjunction · prepositionHC/R/Acfsa
wun.
See NUMBER.
The Hebrew word בָּעַר (ba'ar) has two primary meanings: to burn or consume, and to be brutish or stupid. It encompasses actions related to fire, such as kindling and burning, as well as figurative uses like consuming guilt. Additionally, it can denote a state of dullness or lack of receptiveness. The lexicons provide various nuances, particularly in how the burning aspect can relate to wrath or destruction.
[בָּעַר] vb. burn, consume
Qal burn
Pi.
kindle
burn
fig. consume, utterly remove
Pu. burn (i.e. be supplied with fire), of fire-jar
Hiph.
kindle
burn up
base
[בָּעַר] vb. denom. be brutish
Qal be stupid, dull-hearted, unreceptive
Niph. brutish, stupid
Pi. feed, graze
Hiph. cause to be grazed over
base
H1197a [בָּעַר] burn, consume .burn
. . kindle
. burn
. fig. consume, utterly remove
. burn (i.e. be supplied with fire), of fire-jar
. . kindle
. burn up
H1197b [בָּעַר] vb. denom. be brutish .be stupid, dull-hearted, unreceptive
. brutish, stupid
. feed, graze
. cause to be grazed over
1197 ba`ar baw-ar'
a primitive root; to kindle, i.e. consume (by fire or by
eating); also (as denominative from 1198) to be(-come)
brutish:--be brutish, bring (put, take) away, burn, (cause to)
eat (up), feed, heat, kindle, set ((on fire)), waste.
see HEBREW for 01198
בָּעַר (ba.ar) — to burn: burn.
: burn/ignite
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
1b2) to consume, remove (of guilt) (fig.)
1c) (Hiphil)
1c1) to kindle
1c2) to burn up
1c3) to consume (destroy)
1d) (Pual) to burn
בָּעַר (ba.ar) — be brutish.
v denom
1) to be stupid, brutish, barbarous
1a) (Qal) to be stupid, dull-hearted, unreceptive
1b) (Niphal) to be stupid, dull-hearted
1c) (Piel) to feed, graze
1d) (Hiphil) to cause to be grazed over
בָּעַר (ba.ar) — to burn: destroy.
: destroy
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
כָּסַל (kacal) is a primitive root meaning to be fat, but figuratively it refers to being foolish or stupid. The word appears in the Qal form, specifically noted in Jeremiah 10:8.
[כָּסַל] vb. be or become stupid—Qal Je 10:8
ref
H3688 כָּסַל
3688 kacal kaw-sal'
a primitive root; properly, to be fat, i.e. (figuratively)
silly:--be foolish.
כָּסַל (ka.sal) — be stupid.
(Qal) to be foolish, be stupid
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
N-ms — Noun common · masculine singular constructHNcmsc
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…
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
N-mp — Noun common · masculine plural absoluteHNcmpa
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
N-ms — Noun common · masculine singular absoluteHNcmsa
wood.
See BOTANY; FOREST; TREES.
Wood
See FOREST.
[FOREST]
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms