Jeremiah 46:23 — Word Study
WLCכָּרְת֤וּ יַעְרָהּ֙ נְאֻם־ יְהוָ֔ה כִּ֖י לֹ֣א יֵֽחָקֵ֑ר כִּ֤י רַבּוּ֙ מֵֽאַרְבֶּ֔ה וְאֵ֥ין לָהֶ֖ם מִסְפָּֽר׃
BSAThey will chop downkârath■ her forestyaʻar [like a thick forest, a dense thicket] declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, The covenant Name of God] denselôʼ thoughkîy it may bechâqar▸ [though it cannot be searched] forkîy they are more numerousrâbab■ [innumerable, multiplied] than locustsʼarbeh [grasshoppers, a swarm of locusts] they cannotʼayin be countedmiçpâr [are without number, have no numbering]
| Greek | English | Parsing |
|---|---|---|
| כָּרְת֤וּ | they will cut down | Verb, Qal, perfect third person common plural |
| יַעְרָהּ֙ | forest its | Noun common masculine singular construct, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| כִּ֖י | that | Particle |
| לֹ֣א | not | Particle |
| יֵֽחָקֵ֑ר | it will be searched | Verb, Niphal, imperfect third person masculine singular |
| כִּ֤י | for | Particle |
| רַבּוּ֙ | they will be many | Verb, Qal, perfect third person common plural |
| מֵֽאַרְבֶּ֔ה | more than locust[s] | Preposition, noun common masculine singular absolute |
| וְאֵ֥ין | and not | Conjunction, noun common masculine singular construct |
| לָהֶ֖ם | [belonged] to them | Preposition, suffix |
| מִסְפָּֽר׃ | number | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They will chop down her forest, declares the LORD, dense though it may be, for they are more numerous than locusts; they cannot be counted. |
| KJV | They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the grasshoppers, and are innumerable. |
| ASV | They shall cut down her forest, saith Jehovah, though it cannot be searched; because they are more than the locusts, and are innumerable. |
| YLT | They have cut down her forest, An affirmation of Jehovah — for it is not searched, For they have been more than the grasshopper, And they have no numbering. |
| WEB | They will cut down her forest,” says Yahweh, “though it can’t be searched; because they are more than the locusts, and are innumerable. |
| BBE | They will be cutting down her woods, for they may not be searched out; because they are like locusts, more than may be numbered. |
The translations agree on the core meaning of the verse, specifically regarding the destruction of Egypt's forest.
The sentence is structured around a main action, with supporting phrases and clauses that explain the reasons for the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִסְפָּר
verbכָּרַת
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 46:23
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Egyptgenerated
Jeremiah 46:23 speaks of the impending destruction of Egypt, likening it to the cutting down of a dense forest. The LORD, through the prophet Jeremiah, announces that despite Egypt's strength and defenses, they will be overwhelmed by their enemies, who are likened to a swarm of locusts. This prophecy serves as a warning of divine judgment and the futility of relying on human strength against God's will.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 10:18 | The splendor of its forests and orchards, both soul and body, it will completely destroy, as a sickness consumes a man. |
| 2 | Ezekiel 20:46 | “Son of man, set your face toward the south, preach against it, and prophesy against the forest of the Negev. |
| 3 | Judges 6:5 | For the Midianites came with their livestock and their tents like a great swarm of locusts. They and their camels were innumerable, and they entered the land to ravage it. |
| 4 | Judges 7:12 | Now the Midianites, Amalekites, and all the other people of the east had settled in the valley like a swarm of locusts, and their camels were as countless as the sand on the seashore. |
| 5 | Joel 2:25 | I will repay you for the years eaten by locusts— the swarming locust, the young locust, the destroying locust, and the devouring locust — My great army that I sent against you. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — כָּרְת֤וּ, ka.re.Tugenerated
The verb כָּרַת (karath) means to cut down or destroy, and it carries implications of making a covenant. In this context, it indicates the act of cutting down Egypt's forest, symbolizing total destruction. The use of the perfect tense suggests a completed action, emphasizing the certainty of this judgment.
This verb is often used in contexts of destruction, but it also has the nuance of forming agreements, as seen in covenant-making passages. Here, it underscores God's decisive action against Egypt, demonstrating His sovereignty over nations.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word chop down is used, which aligns with the KJV and ASV that also use similar phrasing.
Sentence Structuregenerated
The finite verb כָּרְת֤וּ governs the main clause, indicating the action of cutting down. The sentence structure includes a noun phrase as the object and several clauses that elaborate on the reasons for this action.
The order of the Hebrew words emphasizes the certainty of the action and the reasons for it, with the subject and predicate clearly defined, allowing for a straightforward understanding of the prophecy.
Septuagint Backgroundgenerated
The Septuagint translates כָּרְת֤וּ as ἐκκόψουσιν, meaning 'they will cut down.' This choice maintains the imagery of destruction while possibly broadening the interpretation to encompass the idea of thorough eradication.
The Greek term used here does not carry the covenant connotation of the Hebrew but focuses on the act of cutting down, highlighting the finality of the judgment against Egypt.
In plain words — the whole versegenerated
Jeremiah 46:23 tells us that God will cut down Egypt's forest, which is thick and dense, because their enemies are more numerous than locusts and cannot be counted. This shows the certainty of Egypt's destruction due to their overwhelming numbers.
Frequently Asked Questionsgenerated
It symbolizes the total destruction of Egypt, indicating that their defenses will be overwhelmed by their enemies.
Locusts are known for their rapid multiplication and overwhelming presence, illustrating the sheer number of the enemies coming against Egypt.
It emphasizes the vastness of the enemy forces, suggesting that Egypt's strength is insignificant in comparison.
This verse serves as a declaration of God's judgment against Egypt, showing that despite their apparent strength, they will face inevitable destruction.
Reflection Questionsgenerated
- In what ways do I see God working decisively in my life, even when I feel strong?
- How can I be more aware of the overwhelming forces against me, and trust in God's sovereignty?
- What does it mean for me to rely on God rather than my own strength?
- How does understanding God's judgment in this passage influence my view of justice today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 46:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey shall cut down her forest, saith the Lord,.... The land of Egypt, compared to a forest, for the multitude of its cities and towns, and the inhabitants of them; which should be destroyed by the
Read John Gill on Jeremiah 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the grasshoppers, and are innumerable.
Read Robert Jamieson on Jeremiah 46 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEgypt is compared to a forest, either for the multitude of cities or of people in that country; and to a thick forest, because as it is a hard thing to make one’ s way through a forest, so it was judged as hard for an enemy to make his way into that country: in human probability Egypt could not be searched, yet (saith God) the Chaldeans shall cut down this forest, and it shall be no more to them than for hewers of wood, with tools fitted for the purpose, to make their way through a forest. For the army of the Chaldeans shall be as numerous as the inhabitants of Egypt, more than the grasshoppers, which come in such troops as in a short time they devour every green herb in a place.
Read Matthew Poole on Jeremiah 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 46:23 They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the grasshoppers, and [are] innumerable.Ver. 23. They shall cut down her forest,] i.e., Her many cities. Herodotus telleth of one thousand and twenty cities that were in the land of Egypt in the days of King Amasis. Because they are more than the grasshoppers.] The Babylonian sellers are; and those many hands will make light work. Lib. ii.; Diodor., lib. i. cap. 31.
Read John Trapp on Jeremiah 46 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. They shall cut down her forest] Supposed to mean her cities, of which Egypt had no fewer than one thousand and twenty.
Read AdamClarke on Jeremiah 46 →CambridgeThe Cambridge Bible for Schools and Colleges23. though] better, as mg. for. they are more] i.e. the enemy. the locusts] See on Joe 1:4, C.B. (Driver).
Read Cambridge on Jeremiah 46 →Albert Barnes1798–1870Barnes' Notes on the BibleOr, “They have cut down her forest, saith Yahweh, for it is impenetrable,” i.
Read Albert Barnes on Jeremiah 46 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Cut down her forest — These Chaldean wood choppers will do this, though it be most dense, (referring to this land thickly set with cities and filled with the products of material prosperity,) for
Read Daniel Denison Whedon on Jeremiah 46 →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
They will chop down her forest, declares the LORD, dense though it may be, for they are more numerous than locusts; they cannot be counted.
They will cut down her forest,” says Yahweh, “though it can’t be searched; because they are more than the locusts, and are innumerable.
They will chop down her forest, declares the LORD, dense though it may be, for they are more numerous than locusts; they cannot be counted.
The population of Egypt is like a vast, impenetrable forest. But I, the Lord, affirm that the enemy will cut them down. For those who chop them down will be more numerous than locusts. They will be too numerous to count.
Tyndale line
They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the grasshoppers, and are innumerable.
They shall cut down her forest, saith Jehovah, though it cannot be searched; because they are more than the locusts, and are innumerable.
They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the locusts, and are innumerable.
They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the grasshoppers, and are innumerable.
They shall cut downe her forest, saith the Lord: for they cannot be counted, because they are moe then ye grashoppers, and are innumerable.
Strictly literal
They shall cut down her forest, saith Jehovah, though it be impenetrable; for they are more than the locusts, and are innumerable.
They have cut down her forest, An affirmation of Jehovah — for it is not searched, For they have been more than the grasshopper, And they have no numbering.
They have cut down her forest, || A declaration of YHWH, || For it is not searched, || For they have been more than the grasshopper, || And they have no numbering.
They cut down her forest, saith the Lord, though it cannot be searched out; because they are more than the grasshoppers, and there is no number to them.
They will cut down the forests—this is Yahweh's declaration—although it is very dense. For the enemies will be more numerous than locusts, unable to be counted.
From the Latin
They have cut down her forest, saith the Lord, which cannot be counted: they are multiplied above locusts, and are without number.
Simplified
They will cut them down like a thick forest, declares the Lord, because the invaders are like a swarm of locusts—there are so many of them that they can't be counted.
They will be cutting down her woods, for they may not be searched out; because they are like locusts, more than may be numbered.
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 closely on the wording of this verse, with all 13 words matched. This indicates a strong consistency in the message conveyed about the destruction of Egypt.
כָּרְת֤וּ יַעְרָהּ֙ נְאֻם־ יְהוָ֔ה כִּ֖י לֹ֣א יֵֽחָקֵ֑ר כִּ֤י רַבּוּ֙ מֵֽאַרְבֶּ֔ה וְאֵ֥ין לָהֶ֖ם מִסְפָּֽר׃
13 of the 13 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 46:23
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
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
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
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חָקַר (chaqar) is a Hebrew verb meaning to search or examine. It encompasses actions like searching for, exploring, and thoroughly investigating. The word can also imply being found out or ascertained. It appears in various forms, including Qal, Niphal, and Piel, indicating different nuances of searching and examination.
[חָקַר] vb. search
Qal
search (for)
search through, explore
search a man, find out his sentiments
of י׳ searching man
of examining thoroughly
Niph. be searched out, found out, ascertained
Pi. he sought out many proverbs
base
H2713 [חָקַר] search .. search (for)
. . search through, explore
. search a man, find out his sentiments
. of י׳ searching man
. of examining thoroughly
. be searched out, found out, ascertained
. he sought out many proverbs
2713 chaqar khaw-kar'
a primitive root; properly, to penetrate; hence, to examine
intimately:--find out, (make) search (out), seek (out), sound,
try.
חָקַר (cha.qar) — to search.
1) to search, search for, search out, examine, investigate
1a) (Qal)
1a1) to search (for)
1a2) to search through, explore
1a3) to examine thoroughly
1b) (Niphal)
1b1) to be searched out, be found out, be ascertained, be examined
1c) (Piel) to search out, seek out
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
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…
רָבַב (rabab) is a Hebrew verb meaning to be or become many or much. It conveys the idea of increase, especially in number, and can also imply multiplication by the myriad. The entries suggest a range of meanings, including becoming great or long in terms of journey, and the Pual form specifically refers to ten thousands.
[רָבַב] vb. be or become, many, much
base
H7231 רָבַב be or become, many, much
7231 rabab raw-bab'
a primitive root; properly, to cast together (compare 7241),
i.e. increase, especially in number; also (as denominative
from 7233) to multiply by the myriad:--increase, be
many(-ifold), be more, multiply, ten thousands.
see HEBREW for 07241
see HEBREW for 07233
רָבַב (ra.vav) — to multiply.
1) to be or become many, be or become much, be or become great
1a)(Qal)
1a1) to be or become many
1a2) to be or become great
1a3) to be long (of journey)
2) (Pual) ten thousands
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
אַרְבֶּה (arbeh) refers to a kind of locust, specifically noted for its rapid increase. The term can also imply a locust swarm and has figurative meanings related to sudden disappearance, insignificance, and activity. It is derived from a root meaning to increase, as noted in Strong's entries.
אַרְבֶּה a kind of locust
base
H697 אַרְבֶּה a kind of locust
697 'arbeh ar-beh'
from 7235; a locust (from its rapid increase):--
grasshopper, locust.
see HEBREW for 07235
אַרְבֶּה (ar.beh) — locust.
1) a kind of locust, locust swarm (coll)
2) (CLBL)
2a) sudden disappearance (fig.)
2b) insignificance (fig.)
2c) activity (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
מִסְפָּר (mispar) means 'number' or 'tale.' It can refer to definite or indefinite quantities, ranging from large to small. The word also encompasses concepts of narration and recounting. The entries consistently highlight its numerical and narrative aspects without significant disagreement.
מִסְפָּר 133 n.m. number, tale
base
H4557 מִסְפָּר number, tale
4557 micpar mis-pawr'
from 5608; a number, definite (arithmetical) or indefinite
(large, innumerable; small, a few); also (abstractly)
narration:--+ abundance, account, X all, X few, (in-)finite,
(certain) number(-ed), tale, telling, + time.
see HEBREW for 05608
מִסְפָּר (mis.par) — number.
1) number, tale
1a) number
1a1) number
1a2) innumerable (with negative)
1a3) few, numerable (alone)
1a4) by count, in number, according to number (with prep)
1b) recounting, relation
N-ms — Noun common · masculine singular absoluteHNcmsa
num'-ber:
I. NUMBER AND ARITHMETIC
II. NOTATION OF NUMBERS
1. By Words
2. By Signs
3. By Letters
III. NUMBERS IN OLD TESTAMENT HISTORY
IV. ROUND NUMBERS
V. SIGNIFICANT NUMBERS
1. Seven and Its Multiples
(1) Ritual Use of Seven
(2) Historical Use of Seven
(3) Didactic or Literary Use of Seven
(4) Apocalyptic Use of Seven
2. The Number Three
3. The Number Four
4. The Number Ten
5. The Number Twelve
6. Other Significant Numbers
VI. GEMATRIA
LITERATURE
I. Number and Arithmetic.
The system of counting followed by the Hebrews and the Semites generally was the decimal system, which seems to have been suggested by the use of the ten fingers. Hebrew had separate words only for the first nine units and for ten and its multiples. Of the sexagesimal system, which seems to have been introduced into Babylonia by the Sumerians and which, through its development there, has influenced the measurement of time and space in the…
Like most Oriental nations, it is probable that the Hebrews in their written calculations made use of the letters of the alphabet. That they did so in post-Babylonian times we have conclusive evidence in the Maccabaean coins; and it is highly probable that this was the ease also in earlier times. But though, on the one hand, it is certain that in all existing MSS of the Hebrew text of the Old Testament the numerical expressions are written at length, yet, on the other, the variations in the several versions between themselves and from the Hebrew text, added to the evident inconsistencies in numerical statement between certain passages of that text itself seems to prove that some shorter mode of writing was originally in vogue, liable to be misunderstood, and in fact misunderstood by copyists and translators. These variations appear to have proceeded from the alphabetic method of writing…
Isa 65:11. See GAD 3.