Jeremiah 21:14 — Word Study
WLCוּפָקַדְתִּ֧י עֲלֵיכֶ֛ם כִּפְרִ֥י מַעַלְלֵיכֶ֖ם נְאֻם־ יְהוָ֑ה וְהִצַּ֤תִּי אֵשׁ֙ בְּיַעְרָ֔הּ וְאָכְלָ֖ה כָּל־ סְבִיבֶֽיהָ׃ ס
BSAI will punishpâqad youʻal as your deeds deservepᵉrîy [according to the fruit of your doings] declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, the Lord of Israel] I will kindleyâtsath [set on fire, ignite] a fireʼêsh in your forestyaʻar [woodlands, Jaar] that will consumeʼâkal [devour, eat up] everythingkôl around youçâbîyb [surrounding, encompassing]
| Greek | English | Parsing |
|---|---|---|
| וּפָקַדְתִּ֧י | and I will visit [judgment] | Verb, Qal, sequential perfect first person common singular |
| עֲלֵיכֶ֛ם | on you | Preposition, suffix |
| כִּפְרִ֥י | according to [the] fruit of | Preposition, noun common masculine singular construct |
| מַעַלְלֵיכֶ֖ם | deeds your | Noun common masculine plural construct, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְהִצַּ֤תִּי | and I will kindle | Verb, Hiphil, sequential perfect first person common singular |
| אֵשׁ֙ | a fire | Noun common, both singular absolute |
| בְּיַעְרָ֔הּ | in forest its | Preposition, noun common masculine singular construct, suffix |
| וְאָכְלָ֖ה | and it will consume | Verb, Qal, sequential perfect third person feminine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| סְבִיבֶֽיהָ׃ ס | around it | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will punish you as your deeds deserve, declares the LORD. I will kindle a fire in your forest that will consume everything around you.’” |
| KJV | But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it. |
| ASV | And I will punish you according to the fruit of your doings, saith Jehovah; and I will kindle a fire in her forest, and it shall devour all that is round about her. |
| YLT | And I have laid a charge against you, According to the fruit of your doings, An affirmation of Jehovah, And I have kindled a fire in its forest, And it hath consumed — all its suburbs! |
| WEB | I will punish you according to the fruit of your doings,’ says Yahweh; ‘and I will kindle a fire in her forest, and it will devour all that is around her.’” |
| BBE | I will send punishment on you in keeping with the fruit of your doings, says the Lord: and I will put a fire in her woodlands, burning up everything round about her. |
Where they part company is פָּקַד — see How Translations Differ.
The sentence has a main clause with two subordinate clauses, detailing the judgment and its consequences.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּקַד
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 21:14
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 Judgment Against Judahgenerated
Jeremiah 21:14 presents a stark warning from the LORD to the people of Judah, emphasizing that their actions have consequences. The surrounding verses highlight the importance of justice and righteousness, as the LORD calls the house of David to administer justice and warns of the impending wrath due to their evil deeds. This context underscores the seriousness of divine judgment and the need for accountability in their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 9:25 | “Behold, the days are coming,” declares the LORD, “when I will punish all who are circumcised yet uncircumcised: |
| 2 | Jeremiah 11:22 | So this is what the LORD of Hosts says: “I will punish them. Their young men will die by the sword, their sons and daughters by famine. |
| 3 | Isaiah 10:12 | So when the Lord has completed all His work against Mount Zion and Jerusalem, He will say, “I will punish the king of Assyria for the fruit of his arrogant heart and the proud look in his eyes. |
| 4 | Isaiah 24:21 | In that day the LORD will punish the host of heaven above and the kings of the earth below. |
| 5 | Jeremiah 6:29 | The bellows blow fiercely, blasting away the lead with fire. The refining proceeds in vain, for the wicked are not purged. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — פָּקַד, u.fa.kad.Tigenerated
The verb פָּקַד (paqad) means to visit or oversee, and can imply actions ranging from care to punishment. In this verse, it indicates that the LORD will visit judgment upon the people based on their actions.
This form is a sequential perfect first person common singular, indicating that the speaker (the LORD) will take action in the future. The range of meanings includes oversight and reckoning, emphasizing that the punishment is deserved based on their deeds.
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 פָּקַדְתִּ֧י, and I will visit, which governs the entire sentence. The structure includes a prepositional phrase that specifies the object of the action, followed by a second clause that describes the punishment in detail.
The sentence structure emphasizes the LORD's declaration and the consequences of the people's deeds. The order of the phrases highlights the severity of the impending judgment.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct Greek equivalent for פָּקַד, but the translation reflects the same intent of divine judgment. The absence of a corresponding term suggests a focus on the action of punishment rather than the specific means of visitation.
This choice indicates a broader interpretation of the judgment, emphasizing the consequences of the people's actions rather than the method of divine oversight.
In plain words — the whole versegenerated
Jeremiah 21:14 conveys the LORD's warning to Judah that He will punish them according to their deeds. He will set a fire in their forest that will consume everything around them. This highlights the seriousness of their actions and the consequences that follow.
Frequently Asked Questionsgenerated
It means that the consequences of their actions will be directly related to what they have done, emphasizing accountability.
The fire symbolizes destruction and judgment, representing the severe consequences of the people's evil actions.
This verse encapsulates the themes of judgment and the call for repentance that are prevalent throughout the book of Jeremiah.
We learn about the importance of living righteously and the reality of facing consequences for our actions.
Reflection Questionsgenerated
- In what ways do I see the consequences of actions reflected in my own life?
- How can I ensure that my actions align with the values I believe in?
- What steps can I take to seek justice in my community, as the LORD calls Judah to do?
- How do I respond to warnings or admonitions in my life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 21:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I will punish you according to the fruit of your doings, saith the Lord,.... The situation of their city, and the strength of its fortifications, however sufficient they might be thought to keep
Read John Gill on Jeremiah 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.
Read Robert Jamieson on Jeremiah 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will punish you; in the Hebrew it is, I will visit upon you. God’ s visitations are either of mercy, 106:4, or of judgment; therefore the sense is here rightly given by our translators punish. According to the fruit of your doings; the fruit of men’ s doings is the product of their actions; God punisheth the fruit of our doings. In showing mercy, he acts from prerogative; in punishments, he doth but fill men with their own ways, and give them according to the fruit of their doings; so . I will kindle a fire in the forest thereof; by the forest he either meaneth the forest of Lebanon, or their houses made up of wood cut out of that forest, or their idolatrous groves. And it shall devour…
Read Matthew Poole on Jeremiah 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 21:14 But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.Ver. 14. But I will punish you.] And if I take you once to do, you are sure of your full payment. Heb., I will visit upon thee according to the fruit of your actions, i.e., I will lay upon you a punishment answerable to your sins; the sin being as the seed, and the punishment as the fruit that cometh of it - q.d., " Ye have sown the wind, and ye shall reap the whirlwind." And I will kindle a fire in the forest thereof,] i.e., In the streets, which stand as thick with houses as the forest of Lebanon doth with…
Read John Trapp on Jeremiah 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) I will kindle a fire in the forest thereof.—The “forest” thus referred to may be either literally the woods, then covering a larger surface than in later times, at Kirjath-jearim (Psalms 132:6; 1 Samuel 7:2), or the wood of the lone wilderness of Ziph (1 Samuel 23:15), or the valley of Rephaim (2 Samuel 5:22), or, figuratively, the royal palace, which, from its cedar columns (1 Kings 7:2; 1 Kings 10:21), was known as “the house of the forest of Lebanon.” (Comp. the comparison of the king’s house to “Gilead and the head of Lebanon,” in Jeremiah 22:6.) The desolation wrought by an invading army such as that of Nebuchadnezzar, cutting down the “choice fir-trees of Lebanon and the forest…
Read Charles John Ellicott on Jeremiah 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I will kindle a fire in the forest thereof] I will send destruction into its centre, that shall spread to every part of the circumference, and so consume the whole. The beginning of the thirty-fourth chapter should follow here. See the arrangement on Jeremiah 21:1.
Read AdamClarke on Jeremiah 21 →
CambridgeThe Cambridge Bible for Schools and Colleges14. and I will kindle, etc.] Cp. on Jeremiah 17:27. in her forest] i.e. Jerusalem, which is likened to a forest about to be wholly consumed by fire. For the same figure, representing in that case the people of Israel, cp. Isaiah 9:18. The expression does not mean literal trees, of which there was nothing like a forest in the neighbourhood of the city, but denotes either the houses clustering together like a forest, or, more generally, the beauty and grandeur of the place. Cp. for the general sense note on Gilead, etc. ch. Jeremiah 22:6; also Isaiah 10:34, where Sennacherib, king of Assyria, is likened to “the thickets of the forest,” and to “Lebanon.”
Read Cambridge on Jeremiah 21 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe forest - This suggested to the Jew the idea of everything grand and stately.
Read Albert Barnes on Jeremiah 21 →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
I will punish you as your deeds deserve, declares the LORD. I will kindle a fire in your forest that will consume everything around you.’”
I will punish you according to the fruit of your doings,’ says Yahweh; ‘and I will kindle a fire in her forest, and it will devour all that is around her.’”
I will punish you as your deeds deserve, declares the LORD. I will kindle a fire in your forest that will consume everything around you.’”
But I will punish you as your deeds deserve,’ says the Lord. ‘I will set fire to your palace; it will burn up everything around it.’”
Tyndale line
But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.
And I will punish you according to the fruit of your doings, saith Jehovah; and I will kindle a fire in her forest, and it shall devour all that is round about her.
And I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in her forest, and it shall devour all that is round about her.
But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things around it.
But I will visite you according to the fruite of your workes, saith the Lord, and I will kindle a fire in the forest thereof, and it shall deuoure rounde about it.
Strictly literal
And I will visit you according to the fruit of your doings, saith Jehovah; and I will kindle a fire in her forest, and it shall devour all that is round about her.
And I have laid a charge against you, According to the fruit of your doings, An affirmation of Jehovah, And I have kindled a fire in its forest, And it hath consumed — all its suburbs!
And I have laid a charge against you, || According to the fruit of your doings,” || A declaration of YHWH, || “And I have kindled a fire in its forest, || And it has consumed all its outskirts!”
But I will inflict punishment on you according to the fruit of your doings, saith the Lord: and I will kindle a fire in its forest, and it shall devour all its environs.
I have assigned the fruit of your practices to come against you—this is Yahweh's declaration— and I will light a fire in the thickets, and it will consume everything around it.'”
From the Latin
But I will visit upon you according to the fruit of your doings, saith the Lord: and I will kindle a fire in the forest thereof: and it shall devour all things round about it.
Simplified
I'm going to punish you as you deserve for what you've done, declares the Lord. I will set your forest on fire and it will burn up everything around you.”
I will send punishment on you in keeping with the fruit of your doings, says the Lord: and I will put a fire in her woodlands, burning up everything round about her.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of the verse, with all twelve Hebrew words matched in the Greek translation. This consistency underscores the shared understanding of the message regarding divine judgment.
וּפָקַדְתִּ֧י עֲלֵיכֶ֛ם כִּפְרִ֥י מַעַלְלֵיכֶ֖ם נְאֻם־ יְהוָ֑ה וְהִצַּ֤תִּי אֵשׁ֙ בְּיַעְרָ֔הּ וְאָכְלָ֖ה כָּל־ סְבִיבֶֽיהָ׃ ס
12 of the 12 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 21:14
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.
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
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 | Suff — Preposition · suffixHRd/Sp2mp
פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.
פְּרִי 119 n.m. fruit
fruit of the ground, of produce in gen.
= offspring, fruit of womb
fig. of fruit of actions, i.e. their consequences
base
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
פְּרִי (pe.ri) — fruit.
1) fruit
1a) fruit, produce (of the ground)
1b) fruit, offspring, children, progeny (of the womb)
1c) fruit (of actions) (fig.)
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…
מַעֲלָל (ma`alal) refers to a deed or practice, often with a negative connotation. It encompasses actions or works, whether good or bad, and is derived from a root meaning to act. The entries consistently highlight its focus on deeds and practices.
[מַעֲלָל] 41 n.m. deed, practice
base
H4611 מַעֲלָל deed, practice
4611 ma`alal mah-al-awl'
from 5953; an act (good or bad):--doing, endeavour,
invention, work.
see HEBREW for 05953
מַעֲלָל (ma.a.lal) — deed.
1) deed, practice
1a) practice (usually bad)
1b) deeds
1c) acts
HNcmpc/Sp2mp — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
יָצַת (yatsath) is a Hebrew verb meaning to kindle or burn. It can refer to the act of setting something on fire, as well as figuratively to desolation. The word has different forms: Qal (to kindle), Niphal (to be kindled or desolate), and Hiphil (to set on fire).
[יָצַת] vb. kindle, burn (intr.)
Qal kindle, intr., fig. of wickedness; sq. be kindled with fire (= set on fire)
Niph. be kindled; be burned; = desolated
Hiph. kindle, set on fire
base
H3341 [יָצַת] kindle, burn (intr.)
3341 yatsath yaw-tsath'
a primitive root; to burn or set on fire; figuratively, to
desolate:--burn (up), be desolate, set (on) fire ((fire)),
kindle.
יָצַת (ya.tsat) — to kindle.
1) to kindle, burn, set on fire
1a) (Qal) to kindle
1b) (Niphal)
1b1) to be kindled
1b2) to be left desolate
1c) (Hiphil) to set on fire, kindle
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
יַ֫עַר (ya'ar) refers to both a wood or forest and a honeycomb. The word is derived from a root suggesting thick vegetation. It encompasses meanings related to wooded areas and also has a specific reference to honeycomb, possibly due to its association with trees. Some entries connect it to specific locations or phrases in the Old Testament.
יַ֫עַר n.m. wood, forest, thicket
base
יַ֫עַר n.[m.] honeycomb
base
H3293a יַ֫עַר wood, forest, thicket H3293b יַ֫עַר honeycomb
3293 ya`ar yah'-ar
from an unused root probably meaning to thicken with verdure;
a copse of bushes; hence, a forest; hence, honey in the comb
(as hived in trees):--(honey-)comb, forest, wood.
יַ֫עַר (ya.ar) — wood.
forest, wood, thicket, wooded height
Also means: ya.or (יָעוֹר "wood" H3264)
יַ֫עַר (ya.ar) — honeycomb.
honeycomb
יַ֫עַר (ya.ar) — Jaar.
honeycomb
Another name of qir.yat ye.a.rim (קִרְיַת יְעָרִים "Kiriath-jearim" H7157)
יַ֫עַר (ya.ar) — (Ephraim) Forest.
Combined with eph.ra.yim (אֶפְרַ֫יִם " of Ephraim" H0669K)
§ honeycomb
יַ֫עַר (ya.ar) — (House of) the Forest.
Combined with ba.yit (בַּ֫יִת "House" H1004J)
§ honeycomb
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
kon-sum' (akhal, kalah, tamam; analisko): In Old Testament 'akhal ("to eat," "devour") occurs very frequently, and is translated "consumed" (Ge 31:40; Ex 15:7; Ps 78:63, etc.); kalah ("to finish") is also frequently translated "consume," "consumed" (Ge 41:30; Ex 32:10; Ps 59:13, etc.); tamam, "to be perfect," "finished" (Nu 17:13; De 2:15; Ps 73:19, etc.). There are many other words translated "consume"…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
N-cs | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
