Jeremiah 14:3 — Word Study
WLCוְאַדִּ֣רֵיהֶ֔ם שָׁלְח֥וּ צְעִירֵיהֶ֖ם לַמָּ֑יִם בָּ֣אוּ עַל־ גֵּבִ֞ים לֹא־ מָ֣צְאוּ מַ֗יִם שָׁ֤בוּ כְלֵיהֶם֙ רֵיקָ֔ם בֹּ֥שׁוּ וְהָכְלְמ֖וּ וְחָפ֥וּ רֹאשָֽׁם׃
BSAThe noblesʼaddîyr [great ones, leaders] sendshâlach■ their servantstsâʻîyr [little ones, attendants] for watermayim [to the waters, a source of refreshment] they gobôwʼ■ toʻal the cisternsgêb [wells, pits] but findmâtsâʼ■ [discover, attain] nolôʼ watermayim [none, a lack of refreshment] their jarskᵉlîy [vessels, utensils] returnshûwb■ emptyrêyqâm [without purpose, in vain] They are ashamedbûwsh■ [disappointed, humiliated] and humiliatedkâlam■ [insulted, shamed] they coverchâphâh■ [to conceal, hide] their headsrôʼsh [as a sign of grief, shame]
| Greek | English | Parsing |
|---|---|---|
| וְאַדִּ֣רֵיהֶ֔ם | and noble [ones] their | Conjunction, suffix |
| שָׁלְח֥וּ | they have sent | Verb, Qal, perfect third person common plural |
| צְעִירֵיהֶ֖ם | servants their | Suffix |
| לַמָּ֑יִם | for water | Preposition, noun common masculine plural absolute |
| בָּ֣אוּ | they have come | Verb, Qal, perfect third person common plural |
| עַל־ | to | Preposition |
| גֵּבִ֞ים | [the] cisterns | Noun common, masculine plural absolute |
| לֹא־ | not | Particle |
| מָ֣צְאוּ | they have found | Verb, Qal, perfect third person common plural |
| מַ֗יִם | water | Noun common, masculine plural absolute |
| שָׁ֤בוּ | they have returned | Verb, Qal, perfect third person common plural |
| כְלֵיהֶם֙ | vessels their | Noun common masculine plural construct, suffix |
| רֵיקָ֔ם | empty | Adverb |
| בֹּ֥שׁוּ | they are ashamed | Verb, Qal, perfect third person common plural |
| וְהָכְלְמ֖וּ | and they are humiliated | Conjunction, verb hophal perfect third person common plural |
| וְחָפ֥וּ | and they have covered | Verb, Qal, sequential perfect third person common plural |
| רֹאשָֽׁם׃ | head their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The nobles send their servants for water; they go to the cisterns, but find no water; their jars return empty. They are ashamed and humiliated; they cover their heads. |
| KJV | And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads. |
| ASV | And their nobles send their little ones to the waters: they come to the cisterns, and find no water; they return with their vessels empty; they are put to shame and confounded, and cover their heads. |
| YLT | And their honourable ones have sent their little ones to the water, They have come unto ditches, They have not found water, They have turned back — their vessels empty! They have been ashamed, And have blushed and covered their head. |
| WEB | Their nobles send their little ones to the waters. They come to the cisterns, and find no water. They return with their vessels empty. They are disappointed and confounded, and cover their heads. |
| BBE | Their great men have sent their servants for water: they come to the holes and there is no water to be seen; they come back with nothing in their vessels; they are overcome with shame and fear, covering their heads. |
The translations agree on the key terms related to the nobles and their actions.
The structure of the sentence reveals a sequence of actions leading to a state of shame and humiliation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 — Jeremiah 14:3
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 Lament of Judahgenerated
Jeremiah 14:3 describes a desperate situation where the leaders of Judah send their servants to fetch water during a time of drought. The servants return empty-handed, highlighting the severity of the crisis. This reflects the broader theme of mourning and despair in the land, as seen in the surrounding verses, where the people lament the lack of rain and its consequences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 18:5–6 | Then Ahab said to Obadiah, “Go throughout the land to every spring and every valley. Perhaps we will find grass to keep the horses and mules alive so that we will not have to destroy any livestock.” |
| 2 | Jeremiah 2:13 | “For My people have committed two evils: They have forsaken Me, the fountain of living water, and they have dug their own cisterns— broken cisterns that cannot hold water. |
| 3 | 1 Kings 17:7 | Some time later, however, the brook dried up because there had been no rain in the land. |
| 4 | 2 Kings 18:31 | Do not listen to Hezekiah, for this is what the king of Assyria says: Make peace with me and come out to me. Then every one of you will eat from his own vine and his own fig tree, and drink water from his own cistern, |
| 5 | Joel 1:20 | Even the beasts of the field pant for You, for the streams of water have dried up, and fire has consumed the open pastures. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אַדִּירֵיהֶם, 'a.Di.rei.Hemgenerated
The word אַדִּיר (addiyr) denotes greatness or nobility, often used to describe powerful figures or entities. In this context, it refers to the noble leaders of Judah, emphasizing their status and responsibility during a time of need.
The parsing indicates that this word is a conjunction with a suffix, linking the nobles directly to their servants, which highlights the hierarchical relationship between them.
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 of the verse is שָׁלְח֥וּ, they have sent, which governs the actions of the nobles and their servants. The structure of the sentence includes multiple clauses that describe the actions taken and their outcomes, emphasizing the sequence of sending, going, finding, and returning.
The verb phrase שָׁלְח֥וּ צְעִירֵיהֶם establishes the subject and action, while the subsequent clauses elaborate on the actions taken by the servants and the resulting shame of the nobles.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלְח֥וּ as ἀπέστειλαν, which means 'they sent.' This choice aligns closely with the Hebrew meaning, maintaining the same action of sending.
The translation reflects a direct correspondence in meaning, emphasizing the act of sending as a critical response to the water crisis.
In plain words — the whole versegenerated
Jeremiah 14:3 tells us that the nobles of Judah sent their servants to fetch water, but they returned without any, feeling ashamed and humiliated. This reflects the dire situation in the land due to a lack of rain, as described in the surrounding verses.
Frequently Asked Questionsgenerated
It indicates a desperate need for resources during a drought, highlighting the hierarchy and responsibility of the nobles.
They find no water in the cisterns, illustrating the severity of the drought affecting the land.
Their shame reflects the failure to provide for basic needs, which is a source of humiliation for the leaders.
It underscores the themes of despair and the consequences of sin leading to divine judgment, as the land suffers from drought.
Reflection Questionsgenerated
- In what ways do I see leadership responsibilities reflected in my own life?
- How do I respond when my efforts lead to disappointment or failure?
- What can this passage teach me about the importance of seeking help in times of need?
- How do feelings of shame and humiliation affect my relationships with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 14:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd their nobles have sent their little ones to the waters,.... To places where water used to be; to the pools, the upper and the lower, particularly to the fountain of Shiloah, which, Jerom says,
Read John Gill on Jeremiah 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads.
Read Robert Jamieson on Jeremiah 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis scarcity of water afflicted not mean persons only, who have not so good means to supply their necessities as others; but their greatest persons; so as they sent their little ones (it were better translated servants, for they are meant) to the places made to receive and retain water; but finding no water in the pits, they came back again with their vessels empty, like men ashamed and confounded, and troubled upon the seeing their expectations frustrated.
Read Matthew Poole on Jeremiah 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 14:3 And their nobles have sent their little ones to the waters: they came to the pits, [and] found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads.Ver. 3. And their nobles.] Who would be sure to have it if it were to be had. Sent their little ones.] Their boys, as they used to call their menial servants of the younger sort. See Matthew 14:2. To the waters.] Such as were the waters of Siloe, which only fountain, saith Jerome, Jerusalem maketh use of so long as it lasteth. To the pits,] Or, Cisterns. They covered their heads.] As close mourners do still.
Read John Trapp on Jeremiah 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Their little ones.—Not their children, but their menial servants. The word is peculiar to Jeremiah, and occurs only here and in Jeremiah 48:4. The vivid picture of the messengers running hither and thither to all wells, and springs, and tanks, reminds us of Ahab’s search for wells or springs in the time of the great drought of his reign (1 Kings 18:5), of the “two or three cities wandering” to the one city that was yet supplied with water of Amo 4:8. The pits.—The tanks or reservoirs where, if anywhere, water might be looked for. Covered their heads.—The extremest sign of a grief too great to utter itself to others, craving to be alone in its wretchedness (2 Samuel 15:30; 2 Samuel…
Read Charles John Ellicott on Jeremiah 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Their nobles have sent their little ones] So general was this calamity, that the servants no longer attended to their lords, but every one was interested alone for himself; and the nobles of the land were obliged to employ their own children to scour the land, to see if any water could be found in the tanks or the pits. In the dearth in the time of Elijah, Ahab the king, and Obadiah his counsellor, were obliged to traverse the land themselves, in order to find out water to keep their cattle alive. This and the three following verses give a lively but distressing picture of this dearth and its effects.
Read AdamClarke on Jeremiah 14 →CambridgeThe Cambridge Bible for Schools and Colleges3. little ones] rather, as mg. inferiors, i.e. servants. pits] cisterns, or tanks, where the water was kept till wanted for use. See on ch. Jeremiah 2:13. ashamed] See on Jeremiah 2:26. cover their heads] as a sign of the greatest grief or confusion. Cp. 2 Samuel 15:30; Esther 6:12.
Read Cambridge on Jeremiah 14 →Albert Barnes1798–1870Barnes' Notes on the BibleLittle ones - mean ones, the common people. The word is unique to Jeremiah Jeremiah 48:4. The pits - i. e., tanks for holding water. Covered their heads - The sign of grief.
Read Albert Barnes on Jeremiah 14 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The nobles send their servants for water; they go to the cisterns, but find no water; their jars return empty. They are ashamed and humiliated; they cover their heads.
Their nobles send their little ones to the waters. They come to the cisterns, and find no water. They return with their vessels empty. They are disappointed and confounded, and cover their heads.
The nobles send their servants for water; they go to the cisterns, but find no water; their jars return empty. They are ashamed and humiliated; they cover their heads.
The leading men of the cities send their servants for water. They go to the cisterns, but they do not find any water there. They return with their containers empty. Disappointed and dismayed, they bury their faces in their hands.
Tyndale line
And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads.
And their nobles send their little ones to the waters: they come to the cisterns, and find no water; they return with their vessels empty; they are put to shame and confounded, and cover their heads.
And their nobles send their little ones to the waters: they come to the pits, and find no water; they return with their vessels empty: they are ashamed and confounded, and cover their heads.
And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads.
And their nobles haue sent their inferiours to the water, who came to the welles, and founde no water: they returned with their vessels empty: they were ashamed and confounded, and couered their heads.
Strictly literal
And their nobles send their little ones for water: they come to the pits, they find no water; they return with their vessels empty; they are ashamed, they are confounded, and have covered their heads.
And their honourable ones have sent their little ones to the water, They have come unto ditches, They have not found water, They have turned back — their vessels empty! They have been ashamed, And have blushed and covered their head.
And their majestic ones have sent their little ones to the water, || They have come to ditches, || They have not found water, || They have turned back—their vessels empty! They have been ashamed, || And have blushed and covered their head.
And their nobles have sent out their subordinates for water: they come to the pits, they find no water; they return with their vessels empty; they are ashamed and confounded, and cover their head.
Their mighty ones send out their servants for water. When they go to the trenches, they cannot find water. They all return unsuccessful; they cover their heads ashamed and dishonored.
From the Latin
The great ones sent their inferiors to the water: they came to draw, they found no water, they carried back their vessels empty: they were confounded and afflicted, and covered their heads.
Simplified
Rich people send their servants to get water. They go to the cisterns, but don't find any water. They return with empty jars, disappointed and ashamed, covering their heads.
Their great men have sent their servants for water: they come to the holes and there is no water to be seen; they come back with nothing in their vessels; they are overcome with shame and fear, covering their heads.
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 14 of the 17 words matched. This indicates a strong consistency in the depiction of the nobles sending their servants for water and the resulting emptiness.
וְאַדִּ֣רֵיהֶ֔ם שָׁלְח֥וּ צְעִירֵיהֶ֖ם לַמָּ֑יִם בָּ֣אוּ עַל־ גֵּבִ֞ים לֹא־ מָ֣צְאוּ מַ֗יִם שָׁ֤בוּ כְלֵיהֶם֙ רֵיקָ֔ם בֹּ֥שׁוּ וְהָכְלְמ֖וּ וְחָפ֥וּ רֹאשָֽׁם׃
14 of the 17 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 14:3
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.
אַדִּיר (addiyr) means majestic and conveys a sense of greatness or power. It can describe large entities like the sea or trees, as well as kings, nations, and noble figures. The word is built from a root meaning wide or large, with a range that includes excellent, glorious, and noble.
אַדִּיר adj. majestic
base
H117 אַדִּיר majestic
117 'addiyr ad-deer'
from 142; wide or (generally) large; figuratively,
powerful:--excellent, famous, gallant, glorious, goodly,
lordly, mighty(- ier one), noble, principal, worthy.
see HEBREW for 0142
אַדִּיר (ad.dir) — great.
1) great, majestic
1a) of waters of sea
1b) of a tree
1c) of kings, nations, gods
2) great one, majestic one
2a) of nobles, chieftains, servants
Conj | Adj | Suff — Conjunction · suffixHC/Aampc/Sp3mp
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
צָעִיר (tsa`iyr) means little, insignificant, or young. It can refer to something that is small in size or number, as well as to youth or lower status. The entries consistently emphasize its meanings related to size and age, but do not indicate any significant disagreement among lexicons.
צָעִיר adj. little, insignificant, young
base
H6810 צָעִיר little, insignificant, young
6810 tsa`iyr tsaw-eer'
or tsanowr {tsaw-ore'}; from 6819; little; (in number) few;
(in age) young, (in value) ignoble:--least, little (one),
small (one), + young(-er, -est).
see HEBREW for 06819
צָעִיר (tsa.ir) — little.
1) little, insignificant, young
1a) little, insignificant
1b) insignificant, mean
1c) young, younger, youngest
Adj | Suff — SuffixHAampc/Sp3mp
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
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
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
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
גֵּב (gev) refers to a pit, ditch, or trench, as well as a beam or rafter. It is derived from a root meaning to cut out, suggesting a connection to both excavated spaces and structural elements. The word appears in contexts related to construction and water storage, including a reference in 1 Kings 6:9.
[גֵּב] n.[m.] pit, ditch, trench
base
[גֵּב] n.[m.] beam, rafter? 1 K 6:9
ref
H1356a גֵּב pit, ditch, trench H1356b גֵּב beam, rafter?
1356 geb gabe
from 1461; a log (as cut out); also well or cistern (as
dug):--beam, ditch, pit.
see HEBREW for 01461
גֵּב (gev) — cistern.
pit, trench, ditch,
גֵּב (gev) — beam.
beam, rafter
N-mp — Noun common · masculine plural absoluteHNcmpa
And reservoirs were very common in Palestine, both in the country and in cities. During half the year no rain falls, and never- failing streams and springs are rare indeed. The main dependence of a large portion of the population was upon the water which fell in the rainy season and was preserved in cisterns, 2Sa 17:18. Dr. Robinson alludes to immense reservoirs within and under the area of the temple, supplied by rainwater and by the aqueduct from Solomon’s pools, and says, "These of themselves, in case of a siege, would furnish a tolerable supply. But in addition to these, almost every house in Jerusalem, of any size, is understood to have at least one or more cisterns, excavated in the soft limestone rock on which the city is built. The water is conducted into them during the rainy season, and with proper care remains pure and…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
רֵיקָם (reyqam) means 'emptily' or 'vainly,' indicating a state of being empty or without effect. It can refer to actions done in vain or without cause. The word is built from a root that conveys emptiness and ineffectiveness, and it appears in contexts where something is done without result.
רֵיקָם adv. emptily, vainly
in empty condition, empty = with empty hands
in vain, without effect
base
H7387 רֵיקָם emptily, vainly . in empty condition, empty = with empty hands
. in vain, without effect
7387 reyqam ray-kawm'
from 7386; emptily; figuratively (objective) ineffectually,
(subjective) undeservedly:--without cause, empty, in vain,
void.
see HEBREW for 07386
רֵיקָם (re.qam) — emptily.
1) vainly, emptily
1a) in empty condition, empty, emptily
1b) in vain, without effect, vainly
Adv — AdverbHD
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
Conj | V-Hophal-Perf-3cp — Conjunction · verb hophal perfect third person common pluralHC/VHp3cp
חָפָה (chaphah) is a Hebrew verb meaning to cover. It has different forms, including Qal (to cover), Niphal (to be covered), and Piel (to overlay). The word suggests a range of meanings related to protection and encasement, as seen in its use for covering heads or materials.
[חָפָה] vb. cover
Qal cover the head
Niph. on material
Pi. (late) overlay
base
H2645 חָפָה
2645 chaphah khaw-faw'
a primitive root (compare 2644, 2653); to cover; by
implication, to veil, to encase, protect:--ceil, cover,
overlay.
see HEBREW for 02644
see HEBREW for 02653
חָפָה (cha.phah) — to cover.
1) to cover, overlay, wainscotted, covered with boards or panelling
1a) (Qal) to cover
1b)(Niphal) to be covered
1c) (Piel) to cover, overlay
Conj | V-Qal-Perf-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp