Jeremiah 25:36 — Word Study
WLCק֚וֹל צַעֲקַ֣ת הָֽרֹעִ֔ים וִֽילְלַ֖ת אַדִּירֵ֣י הַצֹּ֑אן כִּֽי־ שֹׁדֵ֥ד יְהוָ֖ה אֶת־ מַרְעִיתָֽם׃
BSAHear theqôwl crytsaʻăqâh [a voice of distress, a wailing sound] of the shepherdsrâʻâh [the leaders, the caregivers] the wailingyᵉlâlâh [howling, lamenting] of the leadersʼaddîyr [the great ones, the nobles] of the flocktsôʼn [the sheep, the people] forkîy the LORDYᵉhôvâh [Yehovah, the sovereign God] is destroyingshâdad [laying waste, ruining] their pasturemirʻîyth [their land, their inheritance]
| Greek | English | Parsing |
|---|---|---|
| ק֚וֹל | [the] sound of | Noun common, masculine singular construct |
| צַעֲקַ֣ת | [the] cry of distress of | Noun common, feminine singular construct |
| הָֽרֹעִ֔ים | the shepherds | Particle, verb qal participle (active) masculine plural |
| וִֽילְלַ֖ת | and [the] wailing of | Conjunction, noun common feminine singular construct |
| אַדִּירֵ֣י | [the] noble [ones] of | Adj |
| הַצֹּ֑אן | the flock | Particle, noun common both singular absolute |
| כִּֽי־ | for | Particle |
| שֹׁדֵ֥ד | [is] destroying | Verb, Qal, participle (active) masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| מַרְעִיתָֽם׃ | pasture their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hear the cry of the shepherds, the wailing of the leaders of the flock, for the LORD is destroying their pasture. |
| KJV | A voice of the cry of the shepherds, and an howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture. |
| ASV | A voice of the cry of the shepherds, and the wailing of the principal of the flock! for Jehovah layeth waste their pasture. |
| YLT | A voice [is] of the cry of the shepherds, And a howling of the honourable of the flock, For Jehovah is spoiling their pasture. |
| WEB | A voice of the cry of the shepherds, and the wailing of the leader of the flock, for Yahweh destroys their pasture. |
| BBE | A sound of the cry of the keepers of sheep, and the bitter crying of the chiefs of the flock! for the Lord has made waste their green fields. |
The translations agree on the meaning of שֹׁדֵ֥ד — see How Translations Differ.
The sentence has one main clause and two subordinate clauses that provide context and reasoning for the distress expressed.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁדַד
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 25:36
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 on the Shepherdsgenerated
Jeremiah 25:36 captures a moment of deep lament as the shepherds and leaders of the flock cry out in distress. This follows a series of warnings about the consequences of their neglect and failure to protect the people they lead. The passage emphasizes the dire situation as the LORD's judgment results in the destruction of their pasture, symbolizing the loss of their land and inheritance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 25:34 | Wail, you shepherds, and cry out; roll in the dust, you leaders of the flock. For the days of your slaughter have come; you will fall and be shattered like fine pottery. |
| 2 | Jeremiah 4:8 | So put on sackcloth, mourn and wail, for the fierce anger of the LORD has not turned away from us.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — שֹׁדֵ֥ד, sho.Dedgenerated
The verb שָׁדַד (sho.ded) means to destroy or ruin, often with a connotation of violence or devastation. It is a Qal participle, indicating an ongoing action by the subject, which in this case is the LORD. The parsing as masculine singular suggests that this action is attributed directly to God.
In this context, the destruction is not merely physical but also spiritual, as it reflects God's judgment on the leaders who have failed in their responsibilities. The term conveys a sense of urgency and severity, highlighting the seriousness of the situation for the shepherds and their flock.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of שֹׁדֵ֥ד as destroying, as seen in the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb is שֹׁדֵ֥ד, is destroying, which governs the sentence. The structure emphasizes the cry of the shepherds and the wailing of the leaders, showing their distress in response to the LORD's action.
The sentence is organized around the subject, the LORD, and the actions of the shepherds and leaders, highlighting the cause-and-effect relationship between their failures and the ensuing destruction.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁדֵ֥ד as ὠλέθρευσεν, which carries a similar meaning of destruction. This choice reflects a direct connection to the Hebrew term, emphasizing the severity of the LORD's judgment.
The Greek word used here aligns closely with the Hebrew, maintaining the sense of ruin and devastation that is central to the message of the passage.
In plain words — the whole versegenerated
Jeremiah 25:36 describes the distress of the shepherds and leaders as they cry out because the LORD is destroying their pasture. This destruction signifies the loss of their land and care for the flock, highlighting the consequences of their leadership failures.
Frequently Asked Questionsgenerated
The cry signifies their distress and realization of the consequences of their neglect in caring for the people.
The destruction is a judgment against the leaders for failing to protect and nurture their flock.
The term 'flock' refers to the people under the care of the leaders, indicating their vulnerability and need for protection.
This verse illustrates God's concern for His people and His willingness to act against those who fail to fulfill their responsibilities as leaders.
Reflection Questionsgenerated
- In what ways do I see leaders failing to care for those they are responsible for today?
- How can I be more aware of the needs of those around me, like a shepherd cares for their flock?
- What steps can I take to ensure that I am fulfilling my responsibilities to those I lead?
- How does understanding God's judgment in this verse affect my view of leadership and care for others?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the cry of the shepherds and leaders as a response to the LORD's judgment, emphasizing the seriousness of their situation.
The voice of the shepherds crying out, and the howling of the leaders of the flock (or the jubilation of the rams): because the Lord has laid waste to their pastures.Early Church Fathers on Jeremiah 25 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Jeremiah 25:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd a voice of the cry of the shepherds,.... Or of the kings, as the Targum: and an howling of the principal of the flock, [shall be heard]; of the mighty of the people, as the same; what is before
Read John Gill on Jeremiah 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA voice of the cry of the shepherds, and an howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture. No JFB commentary on this verse.
Read Robert Jamieson on Jeremiah 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat is, there shall be heard a great outcry of the princes and rulers, when they shall see how the Lord hath spoiled the cities in which, and their people upon which, they have lived, and amongst whom they were wont to feed securely.
Read Matthew Poole on Jeremiah 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 25:36 A voice of the cry of the shepherds, and an howling of the principal of the flock, [shall be heard]: for the LORD hath spoiled their pasture.Ver. 36. For the Lord hath spoiled their pastures,] i.e., Their kingdoms and states, or their flocks.
Read John Trapp on Jeremiah 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) A voice of the cry . . . shall be heard.—Here again the insertion of the words in italics is a change for the worse, and reduces the dramatic vividness of the Hebrew to the tamest prose. The prophet speaks as if he actually heard the “cry of the shepherds”—i.e., the princes—and the howling of the “principal of the flocks”—i.e., of the captains under them. The work of spoiling was begun.
Read Charles John Ellicott on Jeremiah 25 →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
Hear the cry of the shepherds, the wailing of the leaders of the flock, for the LORD is destroying their pasture.
A voice of the cry of the shepherds, and the wailing of the leader of the flock, for Yahweh destroys their pasture.
Hear the cry of the shepherds, the wailing of the leaders of the flock, for the LORD is destroying their pasture.
Listen to the cries of anguish of the leaders. Listen to the wails of the shepherds of the flocks. They are wailing because the Lord is about to destroy their lands.
Tyndale line
A voice of the cry of the shepherds, and an howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture.
A voice of the cry of the shepherds, and the wailing of the principal of the flock! for Jehovah layeth waste their pasture.
A voice of the cry of the shepherds, and the howling of the principal of the flock! for the LORD layeth waste their pasture.
A voice of the cry of the shepherds, and a howling of the principal of the flock, shall be heard : for the LORD hath laid waste their pasture.
A voyce of the crye of the shepherdes, and an howling of the principall of the flocke shalbe heard: for the Lord hath destroyed their pasture.
Strictly literal
There shall be a voice of the cry of the shepherds, and a howling of the noble ones of the flock: for Jehovah layeth waste their pasture;
A voice [is] of the cry of the shepherds, And a howling of the honourable of the flock, For Jehovah is spoiling their pasture.
A voice of the cry of the shepherds, || And a howling of the majestic of the flock, || For YHWH is spoiling their pasture.
There is the voice of the cry of anguish of the shepherds, and the wailing of the leaders of the flocks; for the Lord hath devastated their pasture.
Hear the cries of the shepherds and the wails of the leaders of the flock, for Yahweh is destroying their pastures.
From the Latin
A voice of the cry of the shepherds, and a howling of the principal of the flock: because the Lord hath wasted their pastures.
Simplified
Listen to the cries of the shepherds, the weeping of the leaders of the flock, for the Lord is destroying their pasturelands.
A sound of the cry of the keepers of sheep, and the bitter crying of the chiefs of the flock! for the Lord has made waste their green fields.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as it is, while the Septuagint matches 7 of the 11 words in a word-by-word correspondence. This indicates a general agreement in the core message, although the Septuagint's word order and articles differ from the Hebrew.
ק֚וֹל צַעֲקַ֣ת הָֽרֹעִ֔ים וִֽילְלַ֖ת אַדִּירֵ֣י הַצֹּ֑אן כִּֽי־ שֹׁדֵ֥ד יְהוָ֖ה אֶת־ מַרְעִיתָֽם׃
7 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 25:36
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.
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
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…
צְעָקָה (tsa`aqah) refers to a cry or outcry, often associated with distress. It is derived from the root word for a shriek, indicating a strong emotional expression. The term encompasses both general cries and specific outcries against injustice, particularly those that are heard by God.
צְעָקָה n.f. cry, outcry
base
H6818 צְעָקָה, צַעֲקָה
6818 tsa`aqah tsah-ak-aw'
from 6817; a shriek:--cry(-ing).
see HEBREW for 06817
צְעָקָה (tsa.a.qah) — cry.
1) cry, outcry
1a) outcry (against)
1b) cry of distress (especially as heard by God)
N-fs — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
- Early mention of
- Usually carried a scrip or bag
- Carried a staff or rod
- Dwelt in tents while tending their flocks
יְלָלָה (yelalah) refers to a feminine noun meaning howling or wailing, often associated with distress. The word is derived from the root יָלַל (yalal), which also pertains to howling. It captures a sense of sorrowful vocal expression, though the entries do not specify particular verses where it appears.
יְלָלָה n.f. howling
base
H3215 יְלָלָה howling
3215 ylalah yel-aw-law'
feminine of 3214; a howling.
see HEBREW for 03214
יְלָלָה (ye.la.lah) — wailing.
a howling (of distress), wailing
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
אַדִּיר (addiyr) means majestic and conveys a sense of greatness or power. It can describe large entities like the sea or trees, as well as kings, nations, and noble figures. The word is built from a root meaning wide or large, with a range that includes excellent, glorious, and noble.
אַדִּיר adj. majestic
base
H117 אַדִּיר majestic
117 'addiyr ad-deer'
from 142; wide or (generally) large; figuratively,
powerful:--excellent, famous, gallant, glorious, goodly,
lordly, mighty(- ier one), noble, principal, worthy.
see HEBREW for 0142
אַדִּיר (ad.dir) — great.
1) great, majestic
1a) of waters of sea
1b) of a tree
1c) of kings, nations, gods
2) great one, majestic one
2a) of nobles, chieftains, servants
Adj — AdjHAampc
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…
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
See CATTLE.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מַרְעִית (mir`iyth) refers to concepts related to pasturing and shepherding, including pasturage and a flock. It is derived from a root meaning to feed. The term encompasses both the act of grazing and the collective group of animals being tended.
[מַרְעִית] n.f. pasturing, shepherding, pasturage
base
H4830 [מַרְעִית] pasturing, shepherding, pasturage
4830 mir`iyth meer-eeth'
from 7462 in the sense of feeding; pasturage; concretely, a
flock:--flock, pasture.
see HEBREW for 07462
מַרְעִית (mir.it) — pasturing.
1) pasturing, pasturage, shepherding
1a) pasturing, shepherding
1b) pasturage
1c) flock (meton)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp