Jeremiah 49:9 — Word Study
WLCאִם־ בֹּֽצְרִים֙ בָּ֣אוּ לָ֔ךְ לֹ֥א יַשְׁאִ֖רוּ עֽוֹלֵל֑וֹת אִם־ גַּנָּבִ֥ים בַּלַּ֖יְלָה הִשְׁחִ֥יתוּ דַיָּֽם׃
BSAIfʼim ◂grape gatherersbâtsar [harvesters, those who collect the fruit] camebôwʼ■ would they notlôʼ leaveshâʼar▸ some gleaningsʻôlêlâh [a few remaining grapes, leftover fruit] Were thievesgannâb [those who take by stealth, robbers] to come in the nightlayil [the time of darkness, under cover of darkness] would they not stealshâchath■ [take by force, plunder] only what they wantedday [what was sufficient for them, enough to satisfy their needs]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| בֹּֽצְרִים֙ | grape gatherers | Verb, Qal, participle (active) masculine plural |
| בָּ֣אוּ | they came | Verb, Qal, perfect third person common plural |
| לָ֔ךְ | to you | Preposition, suffix |
| לֹ֥א | not | Particle |
| יַשְׁאִ֖רוּ | will they leave? | Verb, Hiphil, imperfect third person masculine plural |
| עֽוֹלֵל֑וֹת | gleanings | Noun common, feminine plural absolute |
| אִם־ | if | Particle |
| גַּנָּבִ֥ים | thieves | Noun common, masculine plural absolute |
| בַּלַּ֖יְלָה | in the night | Preposition, noun common masculine singular absolute |
| הִשְׁחִ֥יתוּ | they destroyed | Verb, Hiphil, perfect third person common plural |
| דַיָּֽם׃ | sufficiency their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If grape gatherers came to you, would they not leave some gleanings? Were thieves to come in the night, would they not steal only what they wanted? |
| KJV | If grapegatherers come to thee, would they not leave some gleaning grapes? if thieves by night, they will destroy till they have enough. |
| ASV | If grape-gatherers came to thee, would they not leave some gleaning grapes? if thieves by night, would they not destroy till they had enough? |
| YLT | If gatherers have come in to thee, They do not leave gleanings, If thieves in the night, They have destroyed their sufficiency! |
| WEB | If grape gatherers came to you, would they not leave some gleaning grapes? If thieves came by night, wouldn’t they steal until they had enough? |
| BBE | If men came to get your grapes, would they not let some be uncut on the vines? if thieves came by night, would they not make waste till they had enough? |
Translations agree on the meaning of עֹלֵלוֹת as 'gleanings'.
The verse features two main conditional clauses, each exploring hypothetical scenarios.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבָּצַר
verbבָּצַר
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 49:9
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 — Prophecy Against Edomgenerated
Jeremiah 49:9 presents a rhetorical question about the actions of grape gatherers and thieves, illustrating the certainty of some remnants remaining even in times of destruction. This passage is part of a larger prophecy concerning the fate of Edom, emphasizing that even in judgment, there is a recognition of loss and survival. The surrounding verses, including Jeremiah 49:8 and Jeremiah 49:10, further elaborate on the consequences faced by Edom and the complete stripping away of their security.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 17:6 | Yet gleanings will remain, like an olive tree that has been beaten— two or three berries atop the tree, four or five on its fruitful branches,” declares the LORD, the God of Israel. |
| 2 | Obadiah 1:5–6 | “If thieves came to you, if robbers by night— oh, how you will be ruined— would they not steal only what they wanted? If grape gatherers came to you, would they not leave some gleanings? |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — עֹלֵלוֹת, o.le.Lotgenerated
The word עֹלֵלוֹת (olelot) refers to 'gleanings', specifically the leftover grapes that remain after the harvest. It is derived from the root that relates to the act of gathering what is left behind, often associated with agricultural practices in the Old Testament.
In this verse, it emphasizes that even in the face of destruction, some remnants will be left behind, serving as a metaphor for the inevitable loss that accompanies judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of עֹלֵלוֹת as 'gleanings'.
Sentence Structuregenerated
The verse consists of two main conditional clauses introduced by אִם (if), each presenting a hypothetical situation: the first about grape gatherers and the second about thieves. The structure emphasizes the comparison between the two scenarios.
The finite verbs בָּ֣אוּ (they came) and הִשְׁחִ֥יתוּ (they destroyed) anchor the clauses, while the additional phrases provide context and detail to the actions described.
Septuagint Backgroundgenerated
The Septuagint translates בֹּֽצְרִים֙ as τρυγηταὶ (trugētai), which also means 'gatherers' but emphasizes the act of harvesting. This choice aligns with the agricultural context of the verse.
The translation of גַּנָּבִ֥ים as κλέπται (kleptai) focuses on the stealthy nature of thieves, reinforcing the idea of covert actions during the night.
In plain words — the whole versegenerated
Jeremiah 49:9 uses analogies of grape gatherers and thieves to highlight that even in times of destruction, some remnants will remain. The verse poses rhetorical questions about whether gatherers would leave behind some grapes and whether thieves would only take what they needed. This illustrates the certainty of loss and the nature of judgment.
Frequently Asked Questionsgenerated
They symbolize the inevitability of loss and the idea that even in destruction, some remnants remain.
Gleanings represent what is left behind after a harvest, emphasizing that even in judgment, there is a recognition of survival.
It illustrates that God's judgment is thorough, yet even in destruction, there is a remnant that survives.
It reflects the themes of judgment and restoration found throughout the book, highlighting the consequences of disobedience.
Reflection Questionsgenerated
- What does this verse teach us about the consequences of our actions?
- In what ways can we recognize remnants of hope in difficult situations?
- How can we apply the idea of gleanings in our own lives?
- What does this passage reveal about God's character in relation to judgment?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 49:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf grape gatherers come to thee, would they not leave [some] gleaning grapes?.... If gatherers of grapes, at the time of the vintage, should come into thy fields to gather the grapes, being ripe,
Read John Gill on Jeremiah 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf grapegatherers come to thee, would they not leave some gleaning grapes? if thieves by night, they will destroy till they have enough. If grape-gatherers come to thee, would they not leave some gleaning-grapes?
Read Robert Jamieson on Jeremiah 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe have much the same Obadiah 5. The scope of the prophet in this place is only to show that Edom should be totally destroyed; their destruction should not be like the gleaning of grapes, where the gatherers content themselves with taking the principal clusters, but for single grapes, or small clusters, they leave them; nor yet like the robbings of thieves, who take for their hunger, and when they have got enough leave the rest.
Read Matthew Poole on Jeremiah 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 49:9 If grapegatherers come to thee, would they not leave [some] gleaning grapes? if thieves by night, they will destroy till they have enough.Ver. 9. If grape gatherers, &c.] See on Obadiah 1:5.
Read John Trapp on Jeremiah 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) If grapegatherers come to thee . . .—The words are reproduced in Obadiah 1:5. Vine-gatherers leave some bunches for the gleaner; robbers are at last satiated with plunder; but the destroyers of Edom would be insatiable (comp. Isaiah 17:6). Esau (the name stands for Edom) should be laid bare, and perish utterly. It is significant that there is no promise to Edom that her captivity should be brought back.
Read Charles John Ellicott on Jeremiah 49 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. If grape-gatherers] Both in vintage and harvest every grape and every stalk are not gathered; hence the gleaners get something for their pains: but your enemies shall not leave one of you behind; all shall be carried into captivity.
Read AdamClarke on Jeremiah 49 →CambridgeThe Cambridge Bible for Schools and Colleges9. would they not leave some gleaning grapes?] The v. is based on Obadiah 1:5, but while the general sense is the same, Obadiah contrasts the extremities to which the foe proceeds with the comparative moderation shewn by grape-gatherers or thieves. Here, on the contrary, the enemy’s conduct is directly illustrated by the figures employed, and accordingly we should render as mg.
Read Cambridge on Jeremiah 49 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9, 10. If grapegatherers come… leave some gleaning — “Grape gatherers” and even thieves leave something behind them, but the Chaldeans will strip them utterly bare. His seed — His family.
Read Daniel Denison Whedon on Jeremiah 49 →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
If grape gatherers came to you, would they not leave some gleanings? Were thieves to come in the night, would they not steal only what they wanted?
If grape gatherers came to you, would they not leave some gleaning grapes? If thieves came by night, wouldn’t they steal until they had enough?
If grape gatherers came to you, would they not leave some gleanings? Were thieves to come in the night, would they not steal only what they wanted?
If grape pickers came to pick your grapes, would they not leave a few grapes behind? If robbers came at night, would they not pillage only what they needed?
Tyndale line
If grapegatherers come to thee, would they not leave some gleaning grapes? if thieves by night, they will destroy till they have enough.
If grape-gatherers came to thee, would they not leave some gleaning grapes? if thieves by night, would they not destroy till they had enough?
If grapegatherers came to thee, would they not leave some gleaning grapes? if thieves by night, would they not destroy till they had enough?
If grape-gatherers come to thee, would they not leave some gleaning grapes? if thieves by night, they will destroy till they have enough.
If the grape gatherers come to thee, would they not leaue some grapes? if theeues come by night, they will destroy till they haue ynough.
Strictly literal
If grape-gatherers had come to thee, would they not have left a gleaning? If thieves by night, they would destroy only till they had enough.
If gatherers have come in to thee, They do not leave gleanings, If thieves in the night, They have destroyed their sufficiency!
If gatherers have come to you, || They do not leave gleanings, || If thieves in the night, || They have destroyed their sufficiency!
If grape-gatherers had come to thee, would they not have left some gleanings? if thieves by night, they would destroy only till they had satisfied themselves;
If grape harvesters came to you, would they not leave a little bit behind? If thieves came in the night, would they not steal only as much as they wanted?
From the Latin
If grapegatherers had come to thee, would they not have left a bunch? if thieves in the night, they would have taken what was enough for them.
Simplified
If people harvesting grapes came to you, they'd leave some behind, wouldn't they? If thieves came during the night, they'd only steal what they wanted, wouldn't they?
If men came to get your grapes, would they not let some be uncut on the vines? if thieves came by night, would they not make waste till they had enough?
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 of Jeremiah 49:9 states that if grape gatherers came, they would not leave gleanings, and if thieves came at night, they would only take what they wanted. The Septuagint agrees with the Masoretic Text in terms of the essential meaning and word count, matching 12 of the 12 words, although it may differ in word order and articles due to its translation style. There are no significant differences in the core message between these two ancient witnesses for this verse.
אִם־ בֹּֽצְרִים֙ בָּ֣אוּ לָ֔ךְ לֹ֥א יַשְׁאִ֖רוּ עֽוֹלֵל֑וֹת אִם־ גַּנָּבִ֥ים בַּלַּ֖יְלָה הִשְׁחִ֥יתוּ דַיָּֽם׃
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 49:9
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
בָּצַר (batsar) is a Hebrew verb meaning to cut off or make inaccessible, often through fortification. It can refer to gathering grapes, as well as to restraining or enclosing something. The word encompasses various forms, including being withheld or fortified, and is associated with secrets or inaccessible things.
[בָּצַר] vb. cut off, make inaccessible (esp. by fortifying), enclose
Qal cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
Niph. be withheld
Pi. fortify
base
H1219 [בָּצַר] cut off, make inaccessible (esp. by fortifying), enclose .cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
. be withheld
. fortify
1219 batsar baw-tsar'
a primitive root; to clip off; specifically (as denominative
from 1210) to gather grapes; also to be isolated (i.e.
inaccessible by height or fortification):--cut off,
(de-)fenced, fortify, (grape) gather(-er), mighty things,
restrain, strong, wall (up), withhold.
see HEBREW for 01210
בָּצַר (ba.tsar) — to gather/restrain/fortify.
1) to gather, restrain, fence, fortify, make inaccessible, enclose
1a) (Qal)
1a1) to cut off
1a2) fortified, cut off, made inaccessible (pass participle)
1a3) secrets, mysteries, inaccessible things (subst)
1b) (Niphal) to be withheld
1c) (Piel) to fortify
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
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
שָׁאַר (sha'ar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including being left behind, surviving, or leaving something as a gift. The entries indicate its use in different forms, such as Qal, Niphal, and Hiphil, highlighting its versatility in contexts like remnants or spare items.
שָׁאַר 133 vb. remain, be left over
Qalthe youngest still remains
Niph.
be left over
be left behind
Hiph.
leave over, spare
leave or keep over
the city shall have 100 left
leave as a gift
base
H7604 שָׁאַר remain, be left over .he youngest still remains
. . be left over
. be left behind
. . leave over, spare
. leave or keep over
. the city shall have 100 left
. leave as a gift
7604 sha'ar shaw-ar'
a primitive root; properly, to swell up, i.e. be
(causatively, make) redundant:--leave, (be) left, let,
remain, remnant, reserve, the rest.
שָׁאַר (sha.ar) — to remain.
1) to remain, be left over, be left behind
1a) (Qal) to remain
1b) (Niphal)
1b1) to be left over, be left alive, survive
1b1a) remainder, remnant (participle)
1b2) to be left behind
1c) (Hiphil)
1c1) to leave over, spare
1c2) to leave or keep over
1c3) to have left
1c4) to leave (as a gift)
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
עֹלֵלוֹת (olelah) is a feminine plural form derived from the root word for gleaning, specifically referring to the act of going over crops a second time to collect leftover produce. It is associated with the time of gleaning, particularly grapes, and appears in the context of agricultural practices in the Old Testament.
עֹלֵלוֹת n.f.pl.intens. gleaning (going over a second time)
base
H5955 עֹלֵלוֹת gleaning (going over a second time)
5955 `olelah o-lay-law'
feminine active participle of 5953; only in plural gleanings;
by extens. gleaning-time:--(gleaning) (of the) grapes,
grapegleanings.
see HEBREW for 05953
עֹלֵלוֹת (o.le.lah) — gleaning.
gleaning
N-fp — Noun common · feminine plural absoluteHNcfpa
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
גַּנָּב (gannab) means 'thief' in Hebrew. It is derived from the root word גָּנַב (ganav), which also relates to stealing. The entries consistently define it as a person who steals, without any significant disagreement among the lexicons.
גַּנָּב n.m. thief
base
H1590 גַּנָּב thief
1590 gannab gaw-nab'
from 1589; a stealer:--thief.
see HEBREW for 01589
גַּנָּב (gan.nav) — thief.
thief
N-mp — Noun common · masculine plural absoluteHNcmpa
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
דַּי (day) means 'sufficiency' or 'enough.' It appears only three times in the Old Testament and is often used with prepositions to express concepts like 'according to' or 'out of the abundance of.' The entries indicate its use as both a noun and adverb, but do not provide a clear derivation.
דַּי subst. sufficiency, enough
absol. thrice only
Combined with בְּ, כְּ, and esp. מִן
בְּדֵי
כְּדֵי according to the sufficiency, or abundance, of
מִדֵי out of the abundance of, hence as often as
base
H1767 דַּי sufficiency, enough . absol. thrice only
. Combined with בְּ, כְּ, and esp. מִן . בְּדֵי
. כְּדֵי according to the sufficiency, or abundance, of
. מִדֵי out of the abundance of, hence as often as
1767 day dahee
of uncertain derivation; enough (as noun or adverb), used
chiefly with preposition in phrases:--able, according to,
after (ability), among, as (oft as), (more than) enough, from,
in, since, (much as is) sufficient(-ly), too much, very, when.
דַּי (day) — sufficiency.
1) sufficiency, enough
1a) enough
1b) for, according to the abundance of, out of the abundance of, as often as
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp