Jeremiah 13:23 — Word Study
WLCהֲיַהֲפֹ֤ךְ כּוּשִׁי֙ עוֹר֔וֹ וְנָמֵ֖ר חֲבַרְבֻּרֹתָ֑יו גַּם־ אַתֶּם֙ תּוּכְל֣וּ לְהֵיטִ֔יב לִמֻּדֵ֖י הָרֵֽעַ׃
BSACan the EthiopianKûwshîy [Cushite, a descendant of Cush] changehâphak▸ his skinʻôwr [human skin or animal hide] or the leopardnâmêr [with its striped appearance] his spotschăbarburâh△ [marks on an animal's fur] Neithergam are youʼattâh ableyâkôl▸ [to have power or capability] to do goodyâṭab [be pleasing or joyful] you who are accustomedlimmûwd [trained or instructed] to doing evilrâʻaʻ [causing harm or affliction]
| Greek | English | Parsing |
|---|---|---|
| הֲיַהֲפֹ֤ךְ | ¿ will he change | Particle, verb qal imperfect third person masculine singular |
| כּוּשִׁי֙ | a Cushite | Noun gentilic, masculine singular absolute |
| עוֹר֔וֹ | skin his | Noun common masculine singular construct, suffix |
| וְנָמֵ֖ר | and a leopard | Conjunction, noun common masculine singular absolute |
| חֲבַרְבֻּרֹתָ֑יו | spots its | Noun common feminine plural construct, suffix |
| גַּם־ | also | Adverb |
| אַתֶּם֙ | you | Pronoun |
| תּוּכְל֣וּ | you will be able | Verb, Qal, imperfect second person masculine plural |
| לְהֵיטִ֔יב | to do good | Preposition, verb hiphil infinitive construct common |
| לִמֻּדֵ֖י | O [those] trained | Noun common, masculine plural construct |
| הָרֵֽעַ׃ | to do evil | Verb, Hiphil, infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Can the Ethiopian change his skin, or the leopard his spots? Neither are you able to do good— you who are accustomed to doing evil. |
| KJV | Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. |
| ASV | Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. |
| YLT | Doth a Cushite change his skin? and a leopard his spots? Ye also are able to do good, who are accustomed to do evil. |
| WEB | Can the Ethiopian change his skin, or the leopard his spots? Then may you also do good, who are accustomed to do evil. |
| BBE | Is it possible for the skin of the Ethiopian to be changed, or the markings on the leopard? Then it might be possible for you to do good, who have been trained to do evil. |
Where they part company is תּוּכְל֣וּ — see How Translations Differ.
The sentence is structured around two main clauses, each presenting a rhetorical question followed by a conclusion about the people's inability to change.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכֻּשִׁי
verbלִמֻּד
The sentence as the grammar sees it Open the tree ›
1 of 11 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 13:23
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 — A Call to Repentancegenerated
Jeremiah 13:23 presents a rhetorical question that emphasizes the difficulty of changing one's nature. The prophet Jeremiah uses the analogy of an Ethiopian and a leopard to illustrate that just as these creatures cannot change their inherent characteristics, so too are the people of Judah unable to do good due to their ingrained habits of evil. This passage serves as a poignant reminder of the need for true transformation and repentance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:22–30 | Although you wash with lye and use an abundance of soap, the stain of your guilt is still before Me,” declares the Lord GOD. |
| 2 | Jeremiah 5:3 | O LORD, do not Your eyes look for truth? You struck them, but they felt no pain. You finished them off, but they refused to accept discipline. They have made their faces harder than stone and refused to repent. |
| 3 | Jeremiah 6:29–30 | The bellows blow fiercely, blasting away the lead with fire. The refining proceeds in vain, for the wicked are not purged. |
| 4 | Jeremiah 17:9 | The heart is deceitful above all things and beyond cure. Who can understand it? |
| 5 | Proverbs 27:22 | Though you grind a fool like grain with mortar and a pestle, yet his folly will not depart from him. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הֲיַהֲפֹךְ, ha.ya.ha.Fokhgenerated
The verb הָפַךְ (haphak) means 'to turn' or 'to overturn'. It implies a significant change or transformation, often suggesting a complete reversal of one state to another. In this verse, it highlights the impossibility of altering one's fundamental nature.
The parsing indicates that it is a third-person masculine singular verb in the imperfect tense, suggesting an ongoing or potential action. This reinforces the rhetorical nature of the question posed by Jeremiah, emphasizing the futility of expecting a fundamental change without divine intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יַהֲפֹךְ governs the main clause, which presents a question about the ability to change. This is followed by two noun phrases that serve as subjects: כּוּשִׁי and נָמֵר, each representing the Ethiopian and the leopard respectively.
The structure emphasizes the impossibility of change by juxtaposing the subjects with the verbs that describe their inherent characteristics, culminating in the assertion about the people's inability to do good.
Septuagint Backgroundgenerated
The Septuagint translates הֲיַהֲפֹךְ as ἀλλάχεται, which carries a similar meaning of change. This choice reflects the translators' understanding of the Hebrew text and its implications regarding transformation.
The use of ἀλλάχεται highlights the permanence of the Ethiopian's skin and the leopard's spots, reinforcing the message that certain characteristics cannot be altered.
In plain words — the whole versegenerated
Jeremiah 13:23 uses the analogy of an Ethiopian and a leopard to illustrate that just as these creatures cannot change their inherent characteristics, so too are the people of Judah unable to do good due to their ingrained habits of evil. This verse serves as a reminder of the need for true transformation and repentance.
Frequently Asked Questionsgenerated
Jeremiah is emphasizing that just as the Ethiopian cannot change his skin color, people cannot change their sinful nature on their own.
Being 'accustomed to doing evil' refers to having developed habits or a lifestyle that is contrary to good, making it difficult to change one's ways.
This verse highlights the need for divine assistance in repentance, as it suggests that people cannot change their nature without God's intervention.
The use of animals serves to illustrate the idea of inherent characteristics that cannot be changed, making the message more vivid and relatable.
Reflection Questionsgenerated
- In what areas of my life do I feel unable to change, and how can I seek God's help?
- How can I recognize habits of evil in my life that need to be addressed?
- What steps can I take to cultivate a nature that reflects goodness rather than evil?
- How does understanding my inherent nature affect my approach to repentance and transformation?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse to illustrate the impossibility of changing one's nature without divine intervention. Their insights are presented here from various works.
For as the prophet speaks,” If the Ethiopian changes his skin, or the leopard his spots,” then will they be willing to think religiously who have been instructed in irreligion. You, however, beloved, on receiving this, read it by yourself.Early Church Fathers on Jeremiah 13 →
By the reading of the prophet the eunuch of Candace, the queen of Ethiopia, is made ready for the baptism of Christ. Though it is against nature, the Ethiopian does change his skin, and the leopard his spots.Early Church Fathers on Jeremiah 13 →
Then immediately quickening her pace, she began to move along the old road that leads to Gaza, that is, to the “power” or “wealth” of God, silently meditating on that type of the Gentiles, the Ethiopian eunuch, who,Early Church Fathers on Jeremiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 13:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCan the Ethiopian change his skin?.... Or, "the Cushite"; either, as the Arabic version, the "Abyssine", the inhabitant of the eastern Ethiopia; properly an Ethiopian, as the Septuagint and Vulgate
Read John Gill on Jeremiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCan the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. Ethiopian - the Cushite of Abyssinia.
Read Robert Jamieson on Jeremiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the Hebrew it is, Can the Cushite, & c.? from whence it is well concluded, as learned men judge, that the Ethiopians are of the posterity of Cush the son of Ham, brother to Mizraim, the father of the Egyptians, . For these were the only people of old noted for their black colour in Scripture, as the Ethiopians are now. God showeth that the Jews by their continued customary sinning had so inured themselves to wicked practices, that it was as much labour in vain to endeavour to reclaim them, as to go about to wash a blackamoor, or to take out the natural spots of the beasts called leopards.
Read Matthew Poole on Jeremiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 13:23 Can the Ethiopian change his skin, or the leopard his spots? [then] may ye also do good, that are accustomed to do evil.Ver. 23. Can the Ethiopian change his skin?] Proverbial speeches arguing a very great difficulty, if not an utter impossibility, Aethiopem abluo ut candidum reddam, said Diogenes, when he reproved an ill man to no purpose; I do but wash a blackamore. And the like said Nazianzen concerning Julian the apostate. It is said that the negroes paint the devil white, as being a colour contrary to their own, and which they less well affect. Will the Ethiopian change his skin? so the Hebrew hath it. Or the leopard his spots.] Sin is in us as the spots of a leopard…
Read John Trapp on Jeremiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Can the Ethiopian . . .?—Literally, the Cushite. The meaning of the question is obvious. The evil of Judah was too deep-ingrained to be capable of spontaneous reformation. There remained nothing but the sharp discipline of the exile. The invasion of Tirhakah and Pharaoh-nechoh, the presence of Ethiopians among the servants of the royal household (Jeremiah 38:10), the intercourse with the upper valley of the Nile implied in Zephaniah 3:10 and Psalms 68:31; Psalms 87:4, had made the swarthy forms of Africa familiar objects. Possibly the use of leopard-skins by Ethiopian princes and warriors, as seen on Egyptian monuments and described by Herodotus (vii. 69), had associated the two…
Read Charles John Ellicott on Jeremiah 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Can the Ethiopian change his skin] Can a black, at his own pleasure, change the colour of his skin? Can the leopard at will change the variety of his spots? These things are natural to them, and they cannot be altered; so sin, and especially your attachment to idolatry, is become a second nature; and we may as well expect the Ethiopian to change his skin, and the leopard his spots, as you to do good, who have been accustomed to do evil. It is a matter of the utmost difficulty to get a sinner, deeply rooted in vicious habits, brought to the knowledge of himself and God. But the expression does not imply that the thing is as impossible in a moral as it is in a natural sense: it only…
Read AdamClarke on Jeremiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges23. The v. need not mean that Judah’s sin was innate (see on Jeremiah 6:7), but that habits of evil preclude a return to righteousness. the Ethiopian] Through the Jews’ intercourse with Egypt the Ethiopians were familiar to them. See Jeremiah 38:7. They were acquainted with the “merchandise of Ethiopia” (Isaiah 45:14), which consisted of gold, ebony, and elephants’ tusks (Herod. III. 97, 114), and jewels (Job 28:19). the leopard] See ch. Jeremiah 5:6.
Read Cambridge on Jeremiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleThis verse answers the question, May not Judah avert this calamity by repentance? No: because her sins are too inveterate. By the Ethiopian (Hebrew: Cushite) is meant not the Cushite of Arabia but of Africa, i. e., the negro.
Read Albert Barnes on Jeremiah 13 →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
Can the Ethiopian change his skin, or the leopard his spots? Neither are you able to do good— you who are accustomed to doing evil.
Can the Ethiopian change his skin, or the leopard his spots? Then may you also do good, who are accustomed to do evil.
Can the Ethiopian change his skin, or the leopard his spots? Neither are you able to do good—you who are accustomed to doing evil.
But there is little hope for you ever doing good, you who are so accustomed to doing evil. Can an Ethiopian change the color of his skin? Can a leopard remove its spots?
Tyndale line
Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.
Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.
Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.
Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.
Can the blacke More change his skin? or the leopard his spots? then may ye also do good, that are accustomed to do euill.
Strictly literal
Can an Ethiopian change his skin, or a leopard his spots? [Then] may ye also do good, who are accustomed to do evil.
Doth a Cushite change his skin? and a leopard his spots? Ye also are able to do good, who are accustomed to do evil.
“Does a Cushite change his skin? And a leopard his spots? Can you also do good, who are accustomed to do evil?
Can the Ethiopian change his skin, or the leopard his spots? [then] may ye also do good, that are accustomed to do evil.
Can the people of Cush change their skin color, or a leopard change its spots? If so, then you yourself, although accustomed to wickedness, would be able to do good.
From the Latin
If the Ethiopian can change his skin, or the leopard his spots: you may also do well, when you have learned evil.
Simplified
Can Ethiopians change the color of their skin? Can a leopard change its spots? In the same way you can't change and do good because you're so used to doing evil.
Is it possible for the skin of the Ethiopian to be changed, or the markings on the leopard? Then it might be possible for you to do good, who have been trained to do evil.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with the Septuagint providing a faithful translation of the Hebrew. The Dead Sea Scrolls, while partially restored, align closely with the Masoretic Text, indicating consistency across these ancient witnesses.
הֲיַהֲפֹ֤ךְ כּוּשִׁי֙ עוֹר֔וֹ וְנָמֵ֖ר חֲבַרְבֻּרֹתָ֑יו גַּם־ אַתֶּם֙ תּוּכְל֣וּ לְהֵיטִ֔יב לִמֻּדֵ֖י הָרֵֽעַ׃
10 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.
[היהפך] [כושי] [עור׳ו] [ונמר] [חברברתי׳ו] [גם] אתם [תוכלו] [להיטיב] [למדי] [הרע]
nothing on the leather here — 1 partly restored, 10 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 Jeremiah 13:23
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.
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
chanj: A word which seeks to express the many shades of meaning contained in 13 variations of 9 Hebrew words and 5 Greek. These signify, in turn, "to change" "to exchange," "to turn," "to put or place," "to make other" i.e. "alter," "to disguise oneself." chalaph, and its derivatives, occuring often, indicates "to pass away," hence, alter, renew, e.g.:
כּוּשִׁי (kuwshiy) refers to a Cushite or Ethiopian, a descendant of Cush, the grandson of Noah. The entries describe it as someone from Ethiopia, highlighting connections to blackness and the land of Cush. It also mentions a specific individual named Cushi, who is noted in Zephaniah 1:1 as the father of Zephaniah.
כּוּשִׁי adj.gent.
sg. agreeing with noun
= subst., a Cushite
id. c. art., the Cushite, of Joab’s adjutant
pl. = subst.
base
H3569 כּוּשִׁי, כּוּשִׁית
3569 Kuwshiy koo-shee'
patronymically from 3568; a Cushite, or descendant of
Cush:--Cushi, Cushite, Ethiopian(-s).
see HEBREW for 03568
כּוּשִׁי (ku.shi) — Ethiopian.
Someone from Ethiopia
Group of kush (כּוּשׁ "Ethiopia" H3568H)
§ Cushi or Ethiopian, of Cush "their blackness"
inhabitant of Ethiopia, land of one of the descendants of Cush the grandson of Noah
כּוּשִׁי (ku.shi) — Cushi.
A man living at the time of Divided Monarchy, only mentioned at Zep.1.1;
son of: Gedaliah (H1436H);
father of: Zephaniah (H6846H)
§ Cushi or Ethiopian, of Cush "their blackness"
1) one of the descendants of Cush the grandson of Noah through Ham and a member of that nation or people
2) one of Joab's couriers
3) (TWOT) Ethiopian
כּוּשִׁי (ku.shi) — Cushite.
Someone from Cush
Group of kush (כּוּשׁ "Cush" H3568A)
§ Cushi or Ethiopian, of Cush "their blackness"
one of the descendants of Cush the grandson of Noah through Ham and a member of that nation or people
(TWOT) Ethiopian
Ngmsa — Noun gentilic · masculine singular absoluteHNgmsa
kush'-it: Whereas kushi, is elsewhere rendered Ethiopian, in 2Sa 18:21-32 it is rendered Cushite in the Revised Version (British and American) (see CUSHI and compare CUSHITE WOMAN). Its plural, which occurs in Zephaniah, Daniel and 2 Chronicles, also in the form kushiyim, in Amos, is uniformly translated Ethiopians, following Septuagint. The other Old Testament books use simply kush, for people as well as land.
Cushite
(1.) The messenger sent by Joab to David to announce his victory over Absalom (2 Sam. 18:32).
(2.) The father of Shelemiah (Jer. 36:14).
(3.) Son of Gedaliah, and father of the prophet Zephaniah (1:1).
(4.) Moses married a Cushite woman (Num. 12:1). From this circumstance some have supposed that Zipporah was meant, and hence that Midian was Cush.
עוֹר (owr) means skin or hide, specifically referring to the skin of humans and the hides of animals. It is derived from a root that implies nakedness. The term appears frequently in the Old Testament, with 55 occurrences related to human skin and 44 to animal hides.
עוֹר 99 n.m. skin
of men (55 t.)
hide of animals (44 t.)
base
H5785 עוֹר skin . of men (55 t.)
. hide of men (44 t.)
5785 `owr ore
from 5783; skin (as naked); by implication, hide,
leather:--hide, leather, skin.
see HEBREW for 05783
עוֹר (or) — skin.
1) skin, hide
1a) skin (of men)
1b) hide (of animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
נָמֵר (namer) means 'leopard' and is derived from a root suggesting the idea of being spotted or stained, akin to the animal's distinctive markings. It has an Aramaic equivalent, נְמַר (ne.mar). The entries consistently identify this word with the leopard without significant disagreement.
נָמֵר n.m. leopard
base
H5246 נָמֵר leopard
5246 namer naw-mare'
from an unused root meaning properly, to filtrate, i.e. be
limpid (comp 5247 and 5249); and thus to spot or stain as if
by dripping; a leopard (from its stripes):--leopard.
see HEBREW for 05247
see HEBREW for 05249
נָמֵר (na.mer) — leopard.
leopard
Aramaic equivalent: ne.mar (נְמַר "leopard" H5245)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Leopard
(Heb. namer, so called because spotted, Cant. 4:8), was that great spotted feline which anciently infested the mountains of Syria, more appropriately called a panther (Felis pardus). Its fierceness (Isa. 11:6), its watching for its prey (Jer. 5:6), its swiftness (Hab. 1:8), and the spots of its skin (Jer. 13:23), are noticed. This word is used symbolically (Dan. 7:6; Rev. 13:2).
(Heb. namer) is invariably given by the Authorized Version as the translation of the Hebrew word, which occurs in the seven following passages: (Solomon 4:8; Isaiah 11:6; Jeremiah 5:6; 13:23; Daniel 7:6; Hosea 13:7); Habb 1:8 Leopard occurs also in Ecclus. 28:23 and in (Revelation 13:2) From (Solomon 4:8) we learn that the hilly ranges of Lebanon were in ancient times frequented by these animals. They are now not uncommonly seen in and about Lebanon and the southern maritime mountains of Syria. Under the name namer , which means "spotted," it is not improbable that another animal, namely the cheetah (Gueparda jubata), may be included; which is tamed by the Mohammedans of…
A fierce wild beast of the feline genus, beautifully spotted with a diversity of colors; it has small eyes, wide jaws, sharp teeth, round ears, a large tail; five claws on the fore feet, and four on those behind. It is swift, craft, and cruel; dangerous to all domestic cattle, and even to man, Jer 5:6 13:23 Da 10:6 Ho 13:7 Hab 1:8. Its name, leopard, implies that it has something of the lion and of the panther in its nature. It seems from Scripture that the leopard could not be rare in Palestine. Its Hebrew name occurs significantly in several names of places; as Beth-nimrah, the haunt of leopards, Nu 32:36. So in Nimrah…
חֲבַרְבֻּרָה (chabarburah) refers to a stripe or mark, particularly as seen in the context of spots, like those on a tiger. It is derived from reduplication of the word for a streak. This term appears in the plural form in Jeremiah 13:23.
[חֲבַרְבֻּרָה] n.f. stripe, mark, only pl. sf. Je 13:23
ref
H2272 חֲבַרְבֻּרָה
2272 chabarburah khab-ar-boo-raw'
by reduplication from 2266; a streak (like a line), as on the
tiger:--spot.
see HEBREW for 02266
חֲבַרְבֻּרָה (cha.var.bu.rah) — spot.
spots, stripe, mark
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
לִמֻּד (limmuwd) means 'taught' or 'instructed' and is derived from the root meaning to teach. It encompasses meanings such as 'disciple,' 'accustomed,' and 'learned.' The term highlights the process of learning or being taught, particularly in a discipleship context.
לִמֻּד adj. taught
taught, as disciples
accustomed to something
base
H3928 לִמֻּד taught
3928 limmuwd lim-mood'
or limmud {lim-mood'}; from 3925; instructed: -accustomed,
disciple, learned, taught, used.
see HEBREW for 03925
לִמֻּד (lim.mud) — disciple.
1) taught, learned, discipled
1a) taught
1b) accustomed to (something)
Adj — Noun common · masculine plural constructHNcmpc
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
V-Hiphil-Inf-a — Verb · Hiphil · infinitive construct commonHVhcc
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23