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Jeremiah 5:10 — Word Study

Depth

WLCעֲל֤וּ בְשָׁרוֹתֶ֙יהָ֙ וְשַׁחֵ֔תוּ וְכָלָ֖ה אַֽל־ תַּעֲשׂ֑וּ הָסִ֙ירוּ֙ נְטִ֣ישׁוֹתֶ֔יהָ כִּ֛י ל֥וֹא לַיהוָ֖ה הֵֽמָּה׃

BSAGo upʻâlâh [ascend, scale the walls] through her vineyardsshârâh [vine-rows, fortifications] and ravage themshâchath [destroy, ruin] but do notʼal [never, under no circumstances] finish them offkâlâh [make a full end, completely consume] Strip offçûwr [take away, remove] her branchesnᵉṭîyshâh [tendrils, shoots] forkîy theyhêm do notlôʼ [are not, belong not] belong to the LORDYᵉhôvâh [Yehovah, the supreme God]

Word
Listen & take awayJeremiah 5
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 10 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (He.mah) — no per-word recordings of the Hebrew exist to link to.
Take it away
Jeremiah 5:10quick helps
In a sentenceThe LORD commands destruction of the vineyards, but instructs not to complete the ruin.
Who is speakingThe LORD, addressing His people through the prophet Jeremiah.
Where we areA warning against the unfaithfulness of Israel and Judah, with divine judgment imminent.
The hard wordשַׁחֵ֔תוּ
Take awayThe command is to destroy, but not to make a complete end.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectהֵמָּה verbעָלָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.

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 5:10

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Judgment Against Israel and Judahgenerated

9Should I not punish them for these things?” declares the LORD. “Should I not avenge Myself on such a nation as this?
10Go up through her vineyards and ravage them, but do not finish them off. Strip off her branches, for they do not belong to the LORD.
11For the house of Israel and the house of Judah have been utterly unfaithful to Me,” declares the LORD.
12They have lied about the LORD and said: “He will not do anything; harm will not come to us; we will not see sword or famine.

Jeremiah 5:10 is part of a larger section where the LORD expresses His intention to punish Israel and Judah for their unfaithfulness. This verse specifically instructs to go into the vineyards and destroy them, indicating the severity of the impending judgment, while also showing a measure of restraint by not allowing complete destruction. The surrounding verses elaborate on the reasons for this judgment, emphasizing the people's lies and lack of faith in God's warnings.


Cross References

ReferenceText (BSB)
1Jeremiah 6:4–6‘Prepare for battle against her; rise up, let us attack at noon. Woe to us, for the daylight is fading; the evening shadows grow long.
2Jeremiah 25:9behold, I will summon all the families of the north, declares the LORD, and I will send for My servant Nebuchadnezzar king of Babylon, whom I will bring against this land, against its residents, and against all the surrounding nations. So I will devote them to destruction and make them an object of horror and contempt, an everlasting desolation.
3Jeremiah 39:8The Chaldeans set fire to the palace of the king and to the houses of the people, and they broke down the walls of Jerusalem.
4Jeremiah 51:20–23“You are My war club, My weapon for battle. With you I shatter nations; with you I bring kingdoms to ruin.
52 Kings 24:2–4And the LORD sent Chaldean, Aramean, Moabite, and Ammonite raiders against Jehoiakim in order to destroy Judah, according to the word that the LORD had spoken through His servants the prophets.

The Key Word שַׁחַת, sha.chatgenerated

The verb שַׁחַת (shachat) means to ruin or destroy. It implies a significant level of damage, often associated with moral or physical decay. In this context, it is a command to ravage the vineyards, reflecting the serious consequences of the people's actions against God.

The Piel form of the verb indicates an intensive action, emphasizing the thoroughness of the destruction commanded. This highlights the gravity of the situation, as the destruction is not just casual but deliberate and forceful.


How Translations Differ — measured against the Berean Standard Biblegenerated

The translations generally agree on the command to destroy the vineyards.


Sentence Structuregenerated

The main verb עֲל֤וּ (go up) governs the entire verse, with several phrases attached: a prepositional phrase indicating where to go, a clause describing what to do, and another clause stating what not to do.

The structure emphasizes the commands given by the LORD, with the imperative verbs clearly outlining the actions expected of the audience.


Septuagint Backgroundgenerated

The Septuagint translates שַׁחַת as κατασκάψατε, which means to cover or bury. This choice may indicate a broader interpretation of destruction, suggesting not only ruin but also complete obliteration.

This reflects a nuanced understanding of the command, emphasizing the seriousness of the destruction rather than merely a physical act.


In plain words — the whole versegenerated

Jeremiah 5:10 shows the LORD commanding His people to go into the vineyards and destroy them, but not to completely finish them off. The instruction to strip off the branches indicates that these do not belong to Him, highlighting the unfaithfulness of Israel and Judah.


Frequently Asked Questionsgenerated

What does it mean to ravage the vineyards?

To ravage the vineyards means to destroy them thoroughly, indicating the severity of God's judgment against Israel and Judah for their unfaithfulness.

Why is there a command not to finish them off?

The command not to finish them off suggests that while judgment is necessary, there is still hope for some form of preservation or restoration.

What do the branches represent in this verse?

The branches represent the people of Israel and Judah, indicating that they do not belong to the LORD due to their unfaithfulness.

How does this verse connect to the overall message of Jeremiah?

This verse connects to Jeremiah's overall message of warning and judgment against the people for their sins, emphasizing the consequences of turning away from God.


Reflection Questionsgenerated

  1. What does it mean for something to belong to the LORD, and how can I ensure my life reflects that?
  2. In what areas of my life might I need to strip away things that do not belong to God?
  3. How can I respond to God's warnings in my life, similar to the warnings given to Israel and Judah?
  4. What does this passage teach me about the balance between judgment and mercy in God's character?

The early church on this verse — how the Fathers read it

Early commentary on this verse highlights the call to action against unfaithfulness, as seen in Jerome's writings.

JeromeVers. 10, 11. c. 347–420
Ascendite muros ejus (sive propugnacula) et dissipate: consummationem autem nolite facere. Auferte propagines ejus (sive sustentacula) quia non sunt Domini.
Early Church Fathers on Jeremiah 5 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Jeremiah 5:10 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Go ye up upon her walls, and destroy,.... These are the words of the prophet, or of the Lord by the prophet, to the Chaldeans, ordering them to ascend the walls of Jerusalem, and break them down, as

Read John Gill on Jeremiah 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD's.

Read Robert Jamieson on Jeremiah 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Go ye up upon her walls; ye Babylonians, go now execute my vengeance on them. I give them into your hands; behold, I give you a commission. And destroy; I permit and order you not only to take the city, but make havoc of her inhabitants, . But make not a full end: though God give them a large commission to destroy, yet he puts in a limitation, that he will reserve a remnant from destruction; he sets bounds to the most raging adversary, beyond which he must not pass. See on . Take away her battlements; lay her and all her fortifications level with the ground; take away her counterscarp, or high towers, or whatsoever may tend to the defence of a city; to let Jerusalem know that she did but in…

Read Matthew Poole on Jeremiah 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Jeremiah 5:10 Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they [are] not the LORD’ S.Ver. 10. Get ye up upon her battlements, and destroy.] Ascendite et exscindite; up and lay about you lustily. A commission granted out to the enemy, to execute divine vengeance; God can never want a weapon to beat his rebels with. But make not a full end.] See Jeremiah 4:27. For they are not the Lord’ s.] He disowneth them, and giveth them primo occupaturo, to him that shall first seize them; as the Pope took upon him to do this kingdom of England, in the days of Henry VIII, whom he had excommunicated and deprived.

Read John Trapp on Jeremiah 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(10) Walls.—Better, her palm-trees. The Hebrew word is found in Ezekiel 27:25, though not in the English Version, in the sense of “mast,” and here, apparently, means the tall, stately trunk of the palmtree. So, for “battlements” it is better to read branches (as in Isaiah 18:5), as carrying on the same imagery, and indicating the limits of the destruction, that is not to make a “full end.” The rendering “walls,” still adopted by some commentators, may refer to the “walls” of a vineyard, but the second word would in that case be the tendrils of the vine. Both the palm-tree and the vine appear on Maccabean coins as symbols of Judah, and the latter had been treated as such in Isaiah 5:1-7…

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AdamClarkeAdam Clarke's Commentary on the Bible

Verse 10. Go ye up upon her walls] This is the permission and authority given to the Chaldeans to pillage Jerusalem. Take away her battlements] Some translate נטישות netishoth, branches; others, vines. Destroy the branches, cut down the stem; but do not damage the root. Leave so many of the people that the state may be regenerated. The Septuagint, Syriac, and Arabic, read, "Leave her foundations, for they are the Lord's;" and this agrees with "Destroy, but make not a full end."

Read AdamClarke on Jeremiah 5 →
CambridgeThe Cambridge Bible for Schools and Colleges

10–19. See summary at beginning of section.

Read Cambridge on Jeremiah 5 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Her walls - It is Possible that not the city walls, but those of a vineyard are meant. Judaea is God’s vineyard Isaiah 5:1-7, and God permits the enemy to enter the vineyard to destroy her. Battlements - tendrils.

Read Albert Barnes on Jeremiah 5 →

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

BSBBerean Standard Bible2020

Go up through her vineyards and ravage them, but do not finish them off. Strip off her branches, for they do not belong to the LORD.

WEBWorld English Bible2000

“Go up on her walls, and destroy, but don’t make a full end. Take away her branches, for they are not Yahweh’s.

MSBMajority Standard Bible2022

Go up through her vineyards and ravage them, but do not finish them off. Strip off her branches, for they do not belong to the LORD.

NETBNew English Translation2006

The Lord commanded the enemy, “March through the vineyards of Israel and Judah and ruin them. But do not destroy them completely. Strip off their branches for these people do not belong to the Lord.

Tyndale line

KJVKing James Version1611

¶ Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD’s.

ASVAmerican Standard Version1901

Go ye up upon her walls, and destroy; but make not a full end: take away her branches; for they are not Jehovah’s.

RVARevised Version, American1894

Go ye up upon her walls, and destroy; but make not a full end: take away her branches: for they are not the LORD’S.

NWBWebster's Bible1833

Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD'S.

GNVGeneva Bible1599

Clime vp vpon their walles, and destroy them, but make not a full ende: take away their batilments, for they are not the Lords.

Strictly literal

DBYDarby Translation1890

Go up upon her walls, and destroy; but make not a full end; take away her battlements, for they are not Jehovah's.

YLTYoung's Literal Translation1862

Go ye up on her walls, and destroy, And a completion make not, Turn aside her branches, for they [are] not Jehovah's,

LSVLiteral Standard Version2020

Go up on her walls, and destroy, || And I do not make a completion, || Turn her branches aside, || For they [are] not YHWH’s,

ILTInterlinear Literal Translation2000

Scale ye her walls, and destroy; but make not a full end: remove her young shoots; for they are not the Lord's.

ULBUnlocked Literal Bible2017

Go up onto her vineyards' terraces and destroy. But do not bring complete destruction to them. Trim their vines, since those vines do not come from Yahweh.

From the Latin

DRADouay-Rheims (Challoner)1899

Scale down the walls thereof, and throw them down, but do not utterly destroy: take away the branches thereof, because they are not the Lord’s.

Simplified

FBVFree Bible Version2020

Go through her vineyards and damage them, but don't destroy them completely. Rip off her branches, because they don't belong to the Lord.

BBEBible in Basic English1949

Go up against her vines and make waste; let the destruction be complete: take away her branches, for they are not the Lord's.

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.

clauseverbעֲל֤וּgo.upprepositional phrase · prepositionalבְamongnoun phraseשָׁרוֹתֶ֨יits.vineהָ֙rowsוְandclauseverbשַׁחֵ֔תוּdestroy.[them]וְandclauseobjectכָלָ֖הcomplete.destructionadverbialאַֽלdo.notverbתַּעֲשׂ֑וּmakeclauseverbהָסִ֨ירוּ֙removenoun phrase · objectנְטִ֣ישׁוֹתֶ֔יtendrilsהָitsכִּ֛י(dm)clauseadverbialל֥וֹאnotprepositional phrase · predicateלַ[belong].toיהוָ֖הYahwehsubjectהֵֽמָּהthey

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 largely agree in their wording, with 11 out of 12 words matching. The differences in word order and phrasing in the Septuagint highlight its interpretative nature rather than a direct translation.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

עֲל֤וּ בְשָׁרוֹתֶ֙יהָ֙ וְשַׁחֵ֔תוּ וְכָלָ֖ה אַֽל־ תַּעֲשׂ֑וּ הָסִ֙ירוּ֙ נְטִ֣ישׁוֹתֶ֔יהָ כִּ֛י ל֥וֹא לַיהוָ֖ה הֵֽמָּה׃

Septuagintthe Greek the translators chose, word by word
עֲל֤וּἀνάβητεבְשָׁרוֹתֶ֙יהָ֙ἐπὶוְשַׁחֵ֔תוּκατασκάψατεוְכָלָ֖הσυντέλειανאַֽל־μὴתַּעֲשׂ֑וּποιήσητεהָסִ֙ירוּ֙ὑπολίπεσθεנְטִ֣ישׁוֹתֶ֔יהָτὰכִּ֛יὅτιלַיהוָ֖הκυρίουהֵֽמָּה׃εἰσίν

11 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.

Jeremiah 5:10עָלָהgo upgo upעָלָהשׁוּרָהamong vine among vine rowsשׁוּרָהשָׁחַתand destroyand destroy [thשָׁחַתכָּלָהand completand complete deכָּלָהאַלmay notmay notאַלעָשָׂהyou makeyou makeעָשָׂהסוּרremoveremoveסוּרנְטִישָׁהvine tendrivine tendrils iנְטִישָׁהכִּיforforכִּילֹאnotnotלֹאיהוה[belong] to[belong] to Yahיהוההֵ֫מָּהtheytheyהֵ֫מָּהכָּלָהto end: fito end: finishכָּלָהנָטַשׁto leaveto leaveנָטַשׁהָיָהto beto beהָיָההֲלַךְto goto goהֲלַךְשׁוּרwallwallשׁוּרשִׁירto singto singשִׁירלֹאnotnotלֹאעֹלָהburnt offeburnt offeringעֹלָהיְאֹרstreamstreamיְאֹרעֲלִילָהwantonnesswantonnessעֲלִילָהאָבָהbe willingbe willingאָבָהחָרַץto decideto decideחָרַץיָסַרto disciplto disciplineיָסַרחָתַתto to be dto to be dismayחָתַתיָרֵאto fearto fearיָרֵאמְלָאכָהworkworkמְלָאכָהתּוֹעֵבַהabominatioabominationתּוֹעֵבַהשְׂמֹאלleftleftשְׂמֹאל
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Jeremiah 5:10

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.

go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
עֲל֤וּ'a.Lu go up H5927 Verb · Qal · imperative second person masculine plural
890× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To ascend means to go up or rise, like the smoke from an altar going up to God, as described in many Bible passages, including Leviticus and Psalms.
Amplified meaning
ascend, scale the walls
Tyndale gloss
to ascend: rise
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָלָה 890 vb. go up, ascend, climb

Qal

of persons, go up, ascend, in local relations

go up, in personal relations

of animals, go or come up

of vegetation, spring up, grow, shoot forth

of natural phenom., go up, rise

of inanimate things, instead of passive construction

of thoughts

come up before God, arrogance

go up, extend, of boundary

excel

Niph.

be brought up

be taken up

pass., be taken up, away

reflex., take oneself away from, get up from

reflex.: take oneself away

be exalted, of God

Hiph.

bring up persons

in personal relations

bring up animals

cause to ascend

mentally

offer a present; bring up tithe to

exalt

cause to ascend (in flame), offer sacrifice

Hoph.

be carried away

be taken up into, inserted in

be offered

Hithp. lift oneself

base

Brown-Driver-Briggs glosses

H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations

. go up, in personal relations

. of animals, go or come up

. of vegetation, spring up, grow, shoot forth

. of natural phenom., go up, rise

. of inanimate things, instead of passive construction

. of thoughts

. come up before God, arrogance

. go up, extend, of boundary

. excel

. . . be brought up

. be taken up

. . pass., be taken up, away

. reflex., take oneself away from, get up from

. reflex.: take oneself away

. be exalted, of God

. . bring up persons

. in personal relations

. bring up animals

. cause to ascend

. mentally

. offer a present; bring up tithe to

. exalt

. cause to ascend (in flame), offer sacrifice

. . be carried away

. be taken up into, inserted in

. be offered

. lift oneself

Strong's Hebrew Dictionary

5927 `alah aw-law'

a primitive root; to ascend, intransitively (be high) or

actively (mount); used in a great variety of senses, primary

and secondary, literal and figurative (as follow):--arise

(up), (cause to) ascend up, at once, break (the day) (up),

bring (up), (cause to) burn, carry up, cast up, + shew, climb

(up), (cause to, make to) come (up), cut off, dawn, depart,

exalt, excel, fall, fetch up, get up, (make to) go (away, up);

grow (over) increase, lay, leap, levy, lift (self) up, light,

(make) up, X mention, mount up, offer, make to pay, + perfect,

prefer, put (on), raise, recover, restore, (make to) rise

(up), scale, set (up), shoot forth (up), (begin to) spring

(up), stir up, take away (up), work.

Translators Brief Hebrew Lexicon

עָלָה (a.lah) — to ascend: rise.

: rise/go

1) to go up, ascend, climb

1a) (Qal)

1a1) to go up, ascend

1a2) to meet, visit, follow, depart, withdraw, retreat

1a3) to go up, come up (of animals)

1a4) to spring up, grow, shoot forth (of vegetation)

1a5) to go up, go up over, rise (of natural phenomenon)

1a6) to come up (before God)

1a7) to go up, go up over, extend (of boundary)

1a8) to excel, be superior to

1b) (Niphal)

1b1) to be taken up, be brought up, be taken away

1b2) to take oneself away

1b3) to be exalted

1c) (Hiphil)

1c1) to bring up, cause to ascend or climb, cause to go up

1c2) to bring up, bring against, take away

1c3) to bring up, draw up, train

1c4) to cause to ascend

1c5) to rouse, stir up (mentally)

1c6) to offer, bring up (of gifts)

1c7) to exalt

1c8) to cause to ascend, offer

1d) (Hophal)

1d1) to be carried away, be led up

1d2) to be taken up into, be inserted in

1d3) to be offered

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine plural
HVqv2mp
go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
בְשָׁרוֹתֶ֙יהָ֙ve.sha.ro.Tei.ha among vine rows its H8284 Preposition · noun common feminine plural construct · suffix
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a fortification or wall, either literal or figurative. It can also mean a vine-row, a row of vines used for protection or support. The KJV sometimes translates it as wall.
Amplified meaning
vine-rows, fortifications
Tyndale gloss
vine-row
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שׁוּרָה (shurah) likely derives from a feminine form related to the word for 'fortification.' It is primarily understood as a 'wall' or 'vine-row,' with some entries suggesting it may refer to a row of olives or vines. The term appears in contexts related to fortifications or agricultural rows.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שׁוּרָה] n.f. prob. row of olives or vines

base

Brown-Driver-Briggs glosses

H8284 שׁוּרָה, שׁוּר

Strong's Hebrew Dictionary

8284 sharah shaw-raw'

probably feminine of 7791; a fortification (literally or

figuratively):--sing (by mistake for 7891), wall.

see HEBREW for 07791

see HEBREW for 07891

Translators Brief Hebrew Lexicon

שָׁרָה (sha.rah) — vine-row.

1) wall

2) (CLBL) vine-row

Morphologythe parsing behind the code
Berean parsing
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffix
HR/Ncfpc/Sp3fs
go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
וְשַׁחֵ֔תוּve.sha.Che.tu and destroy [them] H7843 Conjunction · verb piel imperative second person masculine plural
146× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to ruin or destroy something, and it is used in various forms throughout the Bible to describe corruption and decay.
Amplified meaning
destroy, ruin
Tyndale gloss
to ruin
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׁחַת] 161 vb. go to ruin (?)

Niph. be marred, spoiled

Pi.

spoil, ruin

pervert, corrupt

Hiph.

spoil, ruin

pervert, corrupt

Hoph. spoiled, ruined

base

Brown-Driver-Briggs glosses

H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled

. . spoil, ruin

. pervert, corrupt

. . spoil, ruin

. pervert, corrupt

. spoiled, ruined

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Piel-Impv-2mp — Conjunction · verb piel imperative second person masculine plural
HC/Vpv2mp
go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
וְכָלָ֖הve.kha.Lah and complete destruction H3617 Conjunction · noun common feminine singular absolute
21× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to the act of completely destroying or consuming something, like the complete destruction of Sodom and Gomorrah in Genesis 19:28.
Amplified meaning
make a full end, completely consume
Tyndale gloss
consumption
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כָּלָה (kalah) refers to concepts of completion and destruction, encompassing meanings like annihilation and consumption. It is derived from a root meaning to complete and can function as an adverb meaning 'completely' or 'altogether.' The term captures both the idea of a full end and the act of consuming or destroying.

Brown-Driver-Briggs Hebrew Lexicon (full)

כָּלָה n.f. completion, complete destruction, consumption, annihilation

base

Brown-Driver-Briggs glosses

H3617 כָּלָה completion, complete destruction, consumption, annihilation

Strong's Hebrew Dictionary

3617 kalah kaw-law'

from 3615; a completion; adverb, completely; also

destruction:--altogether, (be, utterly) consume(-d),

consummation(-ption), was determined, (full, utter) end,

riddance.

see HEBREW for 03615

Translators Brief Hebrew Lexicon

כָּלָה (ka.lah) — consumption.

1) completion, termination, full end, complete destruction, consumption, annihilation

1a) completion

1a1) completely, altogether (adv)

1b) complete destruction, consumption, annihilation

Morphologythe parsing behind the code
Berean parsing
Conj | N-fs — Conjunction · noun common feminine singular absolute
HC/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.

Easton's Bible Dictionary

Destruction

In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.

go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
אַֽל־'al- may not H408 Particle
724× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Amplified meaning
never, under no circumstances
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

base

Brown-Driver-Briggs glosses

H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

Strong's Hebrew Dictionary

408 'al al

a negative particle (akin to 3808); not (the qualified

negation, used as a deprecative); once (Job 24:25) as a noun,

nothing:--nay, neither, + never, no ,nor, not, nothing

(worth), rather than.

see HEBREW for 03808

Translators Brief Hebrew Lexicon

אַל (al) — not.

1) not, no, nor, neither, nothing (as wish or preference)

1a) do not, let not (with a verb)

1b) let there not be (with a verb understood)

1c) not, no (with substantive)

1d) nothing (as substantive)

Aramaic equivalent: al (אַל "not" H0409)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
תַּעֲשׂ֑וּta.'a.Su you make H6213 Verb · Qal · jussive second person masculine plural
2,629× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to make or do something, and is used over 2,600 times in the Bible. It is first used in Genesis 1:7 to describe God's creation of the world and is also used in Exodus 31:5 to describe the work of skilled craftsmen.
Tyndale gloss
to make
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָשָׂה 2622 vb. do, make

Qal 2524

do (1560 t.)

deal with

oft. in phr. do kindness with

abs. act, act with effect

make (670 t.)

produce, yield

prepare, esp. of dressing and cooking food

make offering

attend to, put in order

observe, celebrate, religious festival

acquire property of various kinds

appoint priests

bring about of י׳’s effecting a deliverance

use

spend, pass, days of life

Niph.

97be done

be made, of concr. things

be produced from vine

be prepared, of food

be offered

be observed, passover

be used

Pu. I was made

base

[עָשָׂה] vb. Pi. press, squeeze

base

Brown-Driver-Briggs glosses

H6213a עָשָׂה do, make .. . do (1560 + t.)

. deal with

. oft. in phr. do kindness with

. abs. act, act with effect

. . make (670 + t.)

. produce, yield

. prepare, esp. of dressing and cooking food

. make offering

. attend to, put in order

. observe, celebrate, religious festival

. acquire property of various kinds

. appoint priests

. bring about of י׳’s effecting a deliverance

. use

. spend, pass, days of life

. . be done

. . be made, of concr. things

. be produced from vine

. be prepared, of food

. be offered

. be observed, passover

. be used

. I was made

H6213b עָשָׂה Pi. press, squeeze

Strong's Hebrew Dictionary

6213 `asah aw-saw'

a primitive root; to do or make, in the broadest sense and

widest application (as follows):--accomplish, advance,

appoint, apt, be at, become, bear, bestow, bring forth,

bruise, be busy, X certainly, have the charge of, commit, deal

(with), deck, + displease, do, (ready) dress(-ed), (put in)

execute(-ion), exercise, fashion, + feast, (fight-)ing man, +

finish, fit, fly, follow, fulfill, furnish, gather, get, go

about, govern, grant, great, + hinder, hold ((a feast)), X

indeed, + be industrious, + journey, keep, labour, maintain,

make, be meet, observe, be occupied, offer, + officer, pare,

bring (come) to pass, perform, pracise, prepare, procure,

provide, put, requite, X sacrifice, serve, set, shew, X sin,

spend, X surely, take, X thoroughly, trim, X very, + vex, be

(warr-)ior, work(-man), yield, use.

Translators Brief Hebrew Lexicon

עָשָׂה (a.sah) — to make: do.

: do/perform

1) to do, fashion, accomplish, make

1a) (Qal)

1a1) to do, work, make, produce

1a1a) to do

1a1b) to work

1a1c) to deal (with)

1a1d) to act, act with effect, effect

1a2) to make

1a2a) to make

1a2b) to produce

1a2c) to prepare

1a2d) to make (an offering)

1a2e) to attend to, put in order

1a2f) to observe, celebrate

1a2g) to acquire (property)

1a2h) to appoint, ordain, institute

1a2i) to bring about

1a2j) to use

1a2k) to spend, pass

1b) (Niphal)

1b1) to be done

1b2) to be made

1b3) to be produced

1b4) to be offered

1b5) to be observed

1b6) to be used

1c) (Pual) to be made

עָשָׂה (a.sah) — to press.

(Piel) to press, squeeze

עָשָׂה (a.sah) — to make.

: make(OBJECT)

1) to do, fashion, accomplish, make

1a) (Qal)

1a1) to do, work, make, produce

1a1a) to do

1a1b) to work

1a1c) to deal (with)

1a1d) to act, act with effect, effect

1a2) to make

1a2a) to make

1a2b) to produce

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HVqj2mp — Verb · Qal · jussive second person masculine plural
HVqj2mp
go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
הָסִ֙ירוּ֙ha.Si.ru remove H5493 Verb · Hiphil · imperative second person masculine plural
300× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To turn aside or remove is the meaning of this verb, used in various forms throughout the Bible. It can mean to depart, avoid, or put something away, and is often used in the context of turning away from sin or wrongdoing, as seen in the actions of prophets and leaders in the Old Testament.
Amplified meaning
take away, remove
Tyndale gloss
to turn aside: remove
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.

Brown-Driver-Briggs Hebrew Lexicon (full)

סוּר and [שׂוּר] 300 vb. turn aside

Qal

turn aside, out of one's course

depart

of lifeless things = be removed

= come to an end

Pô‛lēl he turned aside my ways (my steps)

Hiph.

cause to (turn aside,) depart, common word for remove, take away

rarer uses

Pô‛lēl be taken away, removed

base

Brown-Driver-Briggs glosses

H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course

. depart

. of lifeless things = be removed

. = come to an end

.he turned aside my ways (my steps)

. . cause to (turn aside,) depart, common word for remove, take away

. rarer uses

.be taken away, removed

Strong's Hebrew Dictionary

5493 cuwr soor

or suwr (Hosea 9:12) {soor}; a primitive root; to turn off

(literal or figurative):--be(-head), bring, call back,

decline, depart, eschew, get (you), go (aside), X grievous,

lay away (by), leave undone, be past, pluck away, put (away,

down), rebel, remove (to and fro), revolt, X be sour, take

(away, off), turn (aside, away, in), withdraw, be without.

Translators Brief Hebrew Lexicon

סוּר (sur) — to turn aside: remove.

: remove

1) to turn aside, depart

1a) (Qal)

1a1) to turn aside, turn in unto

1a2) to depart, depart from way, avoid

1a3) to be removed

1a4) to come to an end

1b) (Polel) to turn aside

1c) (Hiphil)

1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose

1c2) to put aside, leave undone, retract, reject, abolish

1d) (Hophal) to be taken away, be removed

סוּר (sur) — to turn aside: depart.

: depart

1) to turn aside, depart

1a) (Qal)

1a1) to turn aside, turn in unto

1a2) to depart, depart from way, avoid

1a3) to be removed

1a4) to come to an end

1b) (Polel) to turn aside

1c) (Hiphil)

1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose

1c2) to put aside, leave undone, retract, reject, abolish

1d) (Hophal) to be taken away, be removed

סוּר (sur) — to turn aside: turn aside.

: turn_aside/deflect

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine plural
HVhv2mp
go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
נְטִ֣ישׁוֹתֶ֔יהָne.Ti.sho.Tei.ha vine tendrils its H5189 Noun common feminine plural construct · suffix
3× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A tendril is a long, thin branch that grows from a vine, like the ones Jesus described in his parable of the vine and the branches in John 15.
Amplified meaning
tendrils, shoots
Tyndale gloss
tendril
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נְטִישָׁה (ntiysah) refers to a twig or tendril, particularly of a vine, emphasizing its spreading nature. The word is derived from a root meaning to shoot out or extend. It encompasses meanings related to branches and plants, as noted in various lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נְטִישָׁה] n.f. twig, tendril of vine (as spreading)

base

Brown-Driver-Briggs glosses

H5189 [נְטִישָׁה] twig, tendril of vine (as spreading)

Strong's Hebrew Dictionary

5189 ntiyshah net-ee-shaw'

from 5203; a tendril (as an offshoot):--battlement, branch,

plant.

see HEBREW for 05203

Translators Brief Hebrew Lexicon

נְטִישָׁה (ne.ti.shah) — tendril.

twig, tendril, tendrils of a vine (as spread out)

Morphologythe parsing behind the code
Berean parsing
N-fp | Suff — Noun common feminine plural construct · suffix
HNcfpc/Sp3fs
The company it keepswords that stand beside it more often than chance
go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
כִּ֛יki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

The company it keepswords that stand beside it more often than chance
go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
ל֥וֹאLo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
are not, belong not
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
לַיהוָ֖הla.Yah.weh [belong] to Yahweh H3068 Preposition · noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Amplified meaning
Yehovah, the supreme God
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HR/Npt
The company it keepswords that stand beside it more often than chance
go up among vine rows its and destroy [them] and complete destruction may not you make remove vine tendrils its for not [belong] to Yahweh they
הֵֽמָּה׃He.mah they H1992 Pronoun
553× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.
Tyndale gloss
they(masc.)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.

Brown-Driver-Briggs Hebrew Lexicon (full)

הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they

base

Brown-Driver-Briggs glosses

H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they

Strong's Hebrew Dictionary

1992 hem haym

or (prolonged) hemmah {haym'-maw}; masculine plural from

1981; they (only used when emphatic):--it, like, X (how, so)

many (soever, more as) they (be), (the) same, X so, X such,

their, them, these, they, those, which, who, whom, withal, ye.

see HEBREW for 01981

Translators Brief Hebrew Lexicon

הֵ֫מָּה (hem.mah) — they(masc.).

they, these, the same, who

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp3mp
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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