Jeremiah 17:11 — Word Study
WLCקֹרֵ֤א דָגַר֙ וְלֹ֣א יָלָ֔ד עֹ֥שֶׂה עֹ֖שֶׁר וְלֹ֣א בְמִשְׁפָּ֑ט בַּחֲצִ֤י יָמָיו֙ יַעַזְבֶ֔נּוּ וּבְאַחֲרִית֖וֹ יִהְיֶ֥ה נָבָֽל׃
BSA◂Like a partridgeqôrêʼ [a bird known for its distinctive call] hatching eggsdâgar■ it did notlôʼ layyâlad■ [without producing young, as if stolen from another nest] is the man who makesʻâsâh a fortuneʻôsher [gathers wealth] unjustlymishpâṭ [without right, not by mishpāt] In the middlechêtsîy [half] of his daysyôwm [years] his riches will desert himʻâzab▸ [wealth, forsake] and in the endʼachărîyth [latter part] he will behâyâh▸ [exist as] the foolnâbâl [a foolish person, acting stupidly or wickedly]
| Greek | English | Parsing |
|---|---|---|
| קֹרֵ֤א | a partridge | Noun common, masculine singular absolute |
| דָגַר֙ | [which] it gathers a brood | Verb, Qal, perfect third person masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| יָלָ֔ד | it has laid | Verb, Qal, perfect third person masculine singular |
| עֹ֥שֶׂה | [one who] makes | Verb, Qal, participle (active) masculine singular |
| עֹ֖שֶׁר | wealth | Noun common, masculine singular absolute |
| וְלֹ֣א | and not | Conjunction, particle |
| בְמִשְׁפָּ֑ט | with justice | Preposition, noun common masculine singular absolute |
| בַּחֲצִ֤י | in [the] middle of | Preposition, noun common masculine singular construct |
| יָמָיו֙ | days his | Noun common masculine plural construct, suffix |
| יַעַזְבֶ֔נּוּ | it will leave him | Verb qal imperfect third person masculine singular, suffix |
| וּבְאַחֲרִית֖וֹ | and at end his | Conjunction, preposition, noun common feminine singular construct |
| יִהְיֶ֥ה | he will be | Verb, Qal, imperfect third person masculine singular |
| נָבָֽל׃ | a fool | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like a partridge hatching eggs it did not lay is the man who makes a fortune unjustly. In the middle of his days his riches will desert him, and in the end he will be the fool.” |
| KJV | As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. |
| ASV | As the partridge that sitteth on eggs which she hath not laid, so is he that getteth riches, and not by right; in the midst of his days they shall leave him, and at his end he shall be a fool. |
| YLT | A partridge hatching, and not bringing forth, [Is] one making wealth, and not by right, In the midst of his days he doth forsake it, And in his latter end — he is a fool. |
| WEB | As the partridge that sits on eggs which she has not laid, so is he who gets riches, and not by right. In the middle of his days, they will leave him. At his end, he will be a fool. |
| BBE | Like the partridge, getting eggs together but not producing young, is a man who gets wealth but not by right; before half his days are ended, it will go from him, and at his end he will be foolish. |
There are no significant differences in the translations of this verse.
The sentence presents a main clause with two subordinate phrases that elaborate on the timing and consequences of the man's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקֹרֵא
verbדָּגַר
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 17:11
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 Consequences of Unjust Gaingenerated
Jeremiah 17:11 illustrates the folly of acquiring wealth through dishonest means. The imagery of a partridge hatching eggs it did not lay serves to emphasize the futility and eventual loss that follows such actions. This verse warns that riches obtained unjustly will not last, and in the end, the individual will be left in a state of foolishness, as seen in the broader context of Jeremiah's message about justice and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 5:27–28 | Like cages full of birds, so their houses are full of deceit. Therefore they have become powerful and rich. |
| 2 | Jeremiah 22:13–17 | “Woe to him who builds his palace by unrighteousness, and his upper rooms without justice, who makes his countrymen serve without pay, and fails to pay their wages, |
| 3 | Proverbs 1:18–19 | But they lie in wait for their own blood; they ambush their own lives. |
| 4 | Proverbs 13:11 | Dishonest wealth will dwindle, but what is earned through hard work will be multiplied. |
| 5 | Proverbs 15:27 | He who is greedy for unjust gain brings trouble on his household, but he who hates bribes will live. |
The Treasury of Scripture Knowledge — 29 references, hung on the phrase they belong to
The Key Word — קֹרֵא, ko.Re'generated
The word קֹרֵא (ko.Re') refers specifically to a partridge, a bird recognized for its distinctive call. This term is derived from a verb meaning 'to call', which reflects the bird's vocal nature. In this verse, it symbolizes someone who pretends to nurture what is not rightfully theirs.
The partridge's behavior of hatching eggs it did not lay serves as a metaphor for those who gain wealth through unjust means, highlighting the theme of deception and the eventual consequences of such actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the imagery and meaning of the verse.
Sentence Structuregenerated
The verse comprises multiple clauses, with the main clause being introduced by a simile: כְּתַרְנְגוֹלֶת (like a partridge) — this sets the tone for the comparison being made. The structure illustrates the relationship between the actions of the partridge and the man who seeks wealth unjustly.
The finite verb יָלָד (it has laid) anchors the sentence, while the other verbs and phrases elaborate on the consequences of unjust gain, creating a layered message about the futility of such actions.
Septuagint Backgroundgenerated
In the Septuagint, קֹרֵא is rendered as ἐφώνησεν (it cried out), which emphasizes the vocal aspect of the partridge, suggesting a deeper interpretation of the bird's role in the metaphor.
This choice of translation indicates a focus on the act of calling, which may imply a sense of deception or falsehood in the context of unjust gain.
In plain words — the whole versegenerated
Jeremiah 17:11 compares a man who gains wealth unjustly to a partridge that hatches eggs it did not lay. This imagery highlights the foolishness of such actions, as the man's riches will ultimately leave him, leading to a foolish end.
Frequently Asked Questionsgenerated
Gaining wealth unjustly refers to acquiring riches through dishonest means, such as cheating or exploitation, rather than through fair and just practices.
The partridge is used as a metaphor because it hatches eggs that are not its own, symbolizing the futility and deception involved in acquiring wealth without rightful ownership.
The verse warns that wealth gained unjustly will not last, and in the end, the individual will face foolishness and loss.
This verse underscores the importance of justice by illustrating the negative outcomes of unjust actions, aligning with Jeremiah's broader message about righteousness and divine judgment.
Reflection Questionsgenerated
- In what ways do I see the temptation to gain wealth unjustly in today's society?
- How can I ensure that my actions align with principles of justice and fairness in my own life?
- What steps can I take to be more aware of the consequences of my financial decisions?
- How does understanding this verse influence my perspective on wealth and success?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the metaphor of the partridge and its implications for understanding justice and wealth.
The partridge hatches (or gathers) what it did not lay. (And as the Septuagint translated: The partridge cried out, it gathered what it did not lay.) It acquired its riches not with justice.Early Church Fathers on Jeremiah 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 17:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs the partridge sitteth on eggs, and hatcheth them not,.... Here seems to be another sin pointed at, as the cause of the ruin of the Jews; as idolatry and trust in the creature before mentioned; so
Read John Gill on Jeremiah 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. Partridge - (1 Samuel 26:20).
Read Robert Jamieson on Jeremiah 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs the partridge sitteth on eggs, and hatcheth them not: it is no wonder if we cannot be certain as to the sense of these words so far as they concern natural history, when we are not certain what bird it is to which they relate; we translate the word partridge; others will have it the cuckow; but certain it is that it is the same word which we translate partridge, , and cuckows use not to be much hunted after. How the partridge is said to sit on eggs, and hatch them not, is yet a greater question. It may be occasioned so many ways, viz. either sitting upon windeggs, or being killed before the eggs are hatched, or having its eggs destroyed by the male partridge, or by some dog or other…
Read Matthew Poole on Jeremiah 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 17:11 [As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.Ver. 11. As the partridge sitteth on eggs, and hatcheth them not.] Because either she is taken in an evil net, or the eggs are marred by the male, or otherwise, before they can be hatched. So he that getteth riches, and not by right.] That crieth “ Rem, rem, quocunque mode rem, Unde habeat nemo quaerit, sed oportet habere. ” Right or wrong, many are resolved to be rich, but are usually crossed or else cursed with a blessing for treasures of wickedness profit not, but righteousness delivereth…
Read John Trapp on Jeremiah 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) As the partridge sitteth on eggs . . .—Better, following the LXX. and Vulg., and the marginal reading of the Authorised Version, heaps up eggs and hath not laid them. The words point to a popular belief among the Jews that the partridge steals the eggs of other birds and adds them to her own, with the result that when the eggs are hatched the broods desert her (see Bibl. Educ. iii. p. 73). It thus became a parable of the covetous man, whose avarice leads him to pile up riches which are not rightly his, and which after a while “make to themselves wings” and are seen no more. Modern naturalists have not observed this habit, but it is probable that the belief originated in the practice of…
Read Charles John Ellicott on Jeremiah 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. As the partridge] קרא kore. It is very likely that this was a bird different from our partridge. The text Dr. Blayney translates thus: - (As) the kore that hatcheth what it doth not lay (So is) he who getteth riches, and not according to right. "The covetous man," says Dahler, "who heaps up riches by unjust ways, is compared to a bird which hatches the eggs of other fowls. And as the young, when hatched, and able at all to shift for themselves, abandon her who is not their mother, and leave her nothing to compensate her trouble, so the covetous man loses those unjustly-gotten treasures, and the fruit of his labour." And at his end shall be a fool.] Shall be reputed as such. He was…
Read AdamClarke on Jeremiah 17 →CambridgeThe Cambridge Bible for Schools and Colleges11. As the partridge, etc.] mg. sitteth on eggs which she hath not laid. We need not take the statement to indicate more than a popular belief of that day, of which the prophet availed himself by way of an illustration. (Woods, however [see Woods and Powell, The Hebrew Prophets, II. 104 f., quoted by Pe.], maintains that the partridge does act in accordance with both text and mg.) “The young birds soon forsake their false mother, and so does wealth its unjust possessor. Or perhaps the words should be rendered, that heapeth together (eggs), but doth not bring forth (young)—with allusion to the large number of eggs laid by the partridge, which are eagerly sought for by the Arabs as food, so…
Read Cambridge on Jeremiah 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Partridge — Literally, the caller. It is uncertain what bird is meant, but the weight of testimony lies in favour of the common version. Sitteth, etc. — Rather, gathereth eggs she hath not brought forth.
Read Daniel Denison Whedon on Jeremiah 17 →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
Like a partridge hatching eggs it did not lay is the man who makes a fortune unjustly. In the middle of his days his riches will desert him, and in the end he will be the fool.”
As the partridge that sits on eggs which she has not laid, so is he who gets riches, and not by right. In the middle of his days, they will leave him. At his end, he will be a fool.
Like a partridge hatching eggs it did not lay is the man who makes a fortune unjustly. In the middle of his days his riches will desert him, and in the end he will be the fool.”
The person who gathers wealth by unjust means is like the partridge that broods over eggs but does not hatch them. Before his life is half over he will lose his ill-gotten gains. At the end of his life it will be clear he was a fool.”
Tyndale line
As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
As the partridge that sitteth on eggs which she hath not laid, so is he that getteth riches, and not by right; in the midst of his days they shall leave him, and at his end he shall be a fool.
As the partridge that gathereth young which she hath not brought forth, so is he that getteth riches, and not by right; in the midst of his days they shall leave him, and at his end he shall be a fool.
As the partridge sitteth on eggs , and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
As the partryche gathereth the yong, which she hath not brought forth: so he that getteth riches, and not by right, shall leaue them in the middes of his dayes, and at his ende shall bee a foole.
Strictly literal
[As] the partridge sitteth on [eggs] it hath not laid, [so] is he that getteth riches and not by right: in the midst of his days shall he leave them, and at his end shall be a fool.
A partridge hatching, and not bringing forth, [Is] one making wealth, and not by right, In the midst of his days he doth forsake it, And in his latter end — he is a fool.
A partridge hatching, and not bringing forth, || [Is] one making wealth, and not by right, || In the midst of his days he forsakes it, || And in his latter end—he is a fool.”
As a cuckoo that sitteth on eggs which he hath not laid, so is he that get the riches, and not by right; in the midst of his days shall he leave them, and at his end shall be called wicked.
A partridge hatches an egg that she did not lay. Someone may become rich unjustly, but when half his days are over, those riches will abandon him, and in the end he will be a fool.”
From the Latin
As the partridge hath hatched eggs which she did not lay: so is he that hath gathered riches, and not by right: in the midst of his days he shall leave them, and in his latter end he shall be a fool.
Simplified
Like a partridge hatching eggs it didn't lay is someone who makes a fortune by cheating others. Their riches will fly away at midday, and in the end they'll look like a fool.
Like the partridge, getting eggs together but not producing young, is a man who gets wealth but not by right; before half his days are ended, it will go from him, and at his end he will be foolish.
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 align closely, with all words matched. The Dead Sea Scrolls, while partially restored, also reflect the essence of the verse, confirming the consistency of the message across these ancient witnesses.
קֹרֵ֤א דָגַר֙ וְלֹ֣א יָלָ֔ד עֹ֥שֶׂה עֹ֖שֶׁר וְלֹ֣א בְמִשְׁפָּ֑ט בַּחֲצִ֤י יָמָיו֙ יַעַזְבֶ֔נּוּ וּבְאַחֲרִית֖וֹ יִהְיֶ֥ה נָבָֽל׃
14 of the 14 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.
קרא דגר [ולא] ילד [עשה] [עשר] [ולא] [במשפט] [בחצי] [ימ׳ו] יעזב׳נהו ובאחרית׳ו יהיה נבל
5 words on the leather — 2 partly restored, 7 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 17:11
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.
קֹרֵא (qore') primarily refers to a partridge, derived from the active participle of the verb meaning 'to call' due to the bird's distinctive cry. The entries consistently identify it as a noun, specifically denoting the partridge.
קֹרֵא n.m. usu. partridge (fr. calling)
base
H7124 קֹרֵא
7124 qore' ko-ray'
properly, active participle of 7121; a caller, i.e. partridge
(from its cry):--partridge. See also 6981.
see HEBREW for 07121
see HEBREW for 06981
קֹרֵא (qo.re) — partridge.
partridge
N-ms — Noun common · masculine singular absoluteHNcmsa
par'-trij (qore; Latin perdix; Septuagint, 1Sa 26:20, nuktikorax, "owl," Jer 17:11, perdix): a bird of the family Tetraonidae. The Hebrew word for this bird, qore', means "a caller," and the Latin perdix is supposed to be an imitation of its cry, and as all other nations base their name for the bird on the Latin, it becomes quite evident that it was originally named in imitation of its call. The commonest partridge of Palestine, very numerous in the wilderness and hill country, was a bird almost as large as a pheasant. It had a clear, exquisite cry that attracted attention, especially in the mating season. The partridge of the wilderness was smaller and of beautifully marked plumage. It made its home around the Dead Sea, in the Wilderness of Judea and in rocky caverns. Its eggs…
Partridge
(Heb. kore, i.e., “caller”). This bird, unlike our own partridge, is distinguished by “its ringing call-note, which in early morning echoes from cliff to cliff amidst the barrenness of the wilderness of Judea and the glens of the forest of Carmel” hence its Hebrew name. This name occurs only twice in Scripture.
In 1 Sam. 26:20 “David alludes to the mode of chase practised now, as of old, when the partridge, continuously chased, was at length, when fatigued, knocked down by sticks thrown along the ground.” It endeavours to save itself “by running, in preference to flight, unless when suddenly started. It is not an inhabitant of the plain or the corn-field, but of rocky hill-sides” (Tristram’s Nat. Hist.).
(Heb. kore) occurs only (1 Samuel 26:20) and Jere 17:11 The "hunting this bird upon the mountains," (1 Samuel 26:20) entirely agrees with the habits of two well-known species of partridge, viz. Caccabis saxatilis , the Greek partridge (which is the commonest partridge of the holy land), and Ammoperdix heyii . Our common partridge, Perdix cinerea , does not occur in Palestine. (The Greek partridge somewhat resembles our red-legged partridge in plumage, but is much larger. In every part of the hill country it abounds, and its ringing call-note in early morning echoes from cliff to cliff alike amid the barrenness of the hills of Judea and in the glens of the forest of Carmel. Tristram’s Nat. Hist. of Bible . The flesh of the partridge and the eggs are highly esteemed as food, and…
A well-known bird, three varieties of which are found in Palestine. Saul’s hunting of David like a partridge upon the mountain, 1Sa 26:20, may be illustrated by an occasional practice of the Arabs, who, observing that this bird becomes languid on being started several times in quick succession, at length rush suddenly in upon it and knock it over with their clubs. In Jer 17:11, we may best render, as the partridge gathereth eggs which she hath not laid; the meaning being that she loses her toil since the young birds, when hatched, forsake her.
דָּגַר (dagar) is a primitive root meaning to gather together, specifically in the context of brooding over eggs or young. The entries emphasize its use in the sense of gathering or sitting, particularly as a mother bird does with her chicks.
[דָּגַר] vb. gather together as a brood
base
H1716 [דָּגַר] gather together as a brood
1716 dagar daw-gar'
a primitive root, to brood over eggs or young:--gather, sit.
דָּגַר (da.gar) — to gather.
(Qal) to gather together as a brood
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
עֹ֫שֶׁר (osher) primarily means 'riches' or 'wealth.' It is derived from the root word associated with abundance. The entries consistently emphasize its meaning related to material wealth, with no significant disagreement among lexicons.
H6239 עֹ֫שֶׁר riches
6239 `osher o'-sher
from 6238; wealth:--X far (richer), riches.
see HEBREW for 06238
עֹ֫שֶׁר (o.sher) — riches.
wealth, riches
N-ms — Noun common · masculine singular absoluteHNcmsa
→ See RICHES
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)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
Conj | Prep | N-fs | Suff — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word נָבָל (nabal) means foolish or senseless, particularly describing a person lacking ethical and religious understanding. It conveys notions of ignobility and disgracefulness. The word is derived from a root meaning 'stupid' or 'wicked.' It can also refer to a vile person.
נָבָל adj. foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful; elsewh. as subst. (impious and presumptuous) fool
base
H5036 נָבָל foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful
5036 nabal naw-bawl'
from 5034; stupid; wicked (especially impious):--
fool(-ish, -ish man, -ish woman), vile person.
see HEBREW for 05034
נָבָל (na.val) — foolish.
foolish, senseless, fool
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.