Jeremiah 50:6 — Word Study
WLCצֹ֤אן אֹֽבְדוֹת֙ הָי֣וּ עַמִּ֔י רֹעֵיהֶ֣ם הִתְע֔וּם הָרִ֖ים שֽׁוֹבְב֑וּם מֵהַ֤ר אֶל־ גִּבְעָה֙ הָלָ֔כוּ שָׁכְח֖וּ רִבְצָֽם׃
BSAMy peopleʻam [a nation, a flock] arehâyâh■ lostʼâbad sheeptsôʼn [perishing, wandering] their shepherdsrâʻâh [leaders, rulers] have led them astraytâʻâh■ [caused them to go astray, to err] causing them to roamshôwbâb [to wander, to go back] ◂the mountainshar [high places] They have wanderedhâlak■ [gone, strayed] from mountainhar [hill, elevated place] toʼêl hillgibʻâh [small hill] they have forgottenshâkach■ [been oblivious to, misplaced] their resting placerêbets [couch, place of rest]
| Greek | English | Parsing |
|---|---|---|
| צֹ֤אן | sheep | Noun common, both singular absolute |
| אֹֽבְדוֹת֙ | lost | Verb, Qal, participle (active) feminine plural |
| הָי֣וּ | they have become | Verb, Qal, perfect third person common plural |
| עַמִּ֔י | people my | Noun common masculine singular construct, suffix |
| רֹעֵיהֶ֣ם | shepherds their | Verb qal participle (active) masculine plural common, suffix |
| הִתְע֔וּם | they have caused to wander them | Verb hiphil perfect third person common plural, suffix |
| הָרִ֖ים | mountains | Noun common, masculine plural absolute |
| שֽׁוֹבְב֑וּם | they have led away them | Verb piel perfect third person common plural, suffix |
| מֵהַ֤ר | from mountain | Preposition, noun common masculine singular absolute |
| אֶל־ | to | Preposition |
| גִּבְעָה֙ | hill | Noun common, feminine singular absolute |
| הָלָ֔כוּ | they have gone | Verb, Qal, perfect third person common plural |
| שָׁכְח֖וּ | they have forgotten | Verb, Qal, perfect third person common plural |
| רִבְצָֽם׃ | resting place 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 | My people are lost sheep; their shepherds have led them astray, causing them to roam the mountains. They have wandered from mountain to hill; they have forgotten their resting place. |
| KJV | My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace. |
| ASV | My people have been lost sheep: their shepherds have caused them to go astray; they have turned them away on the mountains; they have gone from mountain to hill; they have forgotten their resting-place. |
| YLT | A perishing flock hath My people been, Their shepherds have caused them to err, [To] the mountains causing them to go back, From mountain unto hill they have gone, They have forgotten their crouching-place. |
| WEB | My people have been lost sheep. Their shepherds have caused them to go astray. They have turned them away on the mountains. They have gone from mountain to hill. They have forgotten their resting place. |
| BBE | My people have been wandering sheep: their keepers have made them go out of the right way, turning them loose on the mountains: they have gone from mountain to hill, having no memory of their resting-place. |
Where they part company is אֹֽבְדוֹת֙ — see How Translations Differ.
The sentence is structured around a main clause with several subordinate phrases that elaborate on the condition of the people and their leaders.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָבַד
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 50:6
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 State of Israel's Leadershipgenerated
Jeremiah 50:6 describes the situation of God's people, likening them to lost sheep who have been led astray by their shepherds. This metaphor highlights the failure of their leaders and the resulting spiritual wandering of the people. The passage emphasizes the need for guidance and the consequences of neglecting their resting place, reflecting a broader theme found throughout the prophetic literature regarding the relationship between leaders and the people they guide.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 50:17 | Israel is a scattered flock, chased away by lions. The first to devour him was the king of Assyria; the last to crush his bones was Nebuchadnezzar king of Babylon.” |
| 2 | Psalm 119:176 | I have strayed like a lost sheep; seek Your servant, for I have not forgotten Your commandments. |
| 3 | Isaiah 53:6 | We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all. |
| 4 | Matthew 9:36 | When He saw the crowds, He was moved with compassion for them, because they were harassed and helpless, like sheep without a shepherd. |
| 5 | Matthew 10:6 | Go rather to the lost sheep of Israel. |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — צֹאן, tzongenerated
The word צֹאן (tzon) refers to a flock of sheep or goats, often used metaphorically to describe people. It emphasizes the collective nature of the flock, indicating a group that is vulnerable and in need of care.
In this verse, it underscores the idea of God's people being lost and in danger, highlighting the consequences of poor leadership. The shepherd metaphor is common in the Hebrew Bible, illustrating the relationship between leaders and their followers.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb הָי֣וּ (they have become) governs the entire verse, with multiple clauses detailing the state of the people and their leaders. The structure reveals a progression from the condition of the people to the actions of their shepherds.
The main clause introduces the subject, followed by subordinate clauses that elaborate on the consequences of being led astray and the resulting wandering. This arrangement emphasizes the relationship between the shepherds' actions and the people's plight.
Septuagint Backgroundgenerated
The Septuagint translates צֹאן as πρόβατα (probata), which means 'sheep.' This choice maintains the metaphor of God's people as a flock, emphasizing their vulnerability.
For אֹֽבְדוֹת֙, the LXX uses ἀπολωλότα (apolōlota), conveying a strong sense of being lost or perished, which aligns with the Hebrew meaning but also suggests a deeper spiritual implication of separation from God.
In plain words — the whole versegenerated
Jeremiah 50:6 describes God's people as lost sheep led astray by their shepherds. They have wandered from mountain to hill and forgotten their resting place, highlighting the dangers of poor leadership and the need for guidance.
Frequently Asked Questionsgenerated
It signifies that they are vulnerable and in danger, having strayed from their proper path due to the failure of their leaders.
The shepherds refer to the leaders and rulers of Israel, who are responsible for guiding and protecting the people.
The resting place symbolizes a state of peace and security that the people have forgotten, indicating their spiritual and physical dislocation.
It reflects the recurring biblical theme of God as the true shepherd and the consequences of failing leadership, seen in other passages like Psalm 23:1.
Reflection Questionsgenerated
- In what ways have I experienced guidance or misguidance in my life?
- How can I ensure that I am not leading others astray?
- What does it mean for me to find my resting place in God?
- How can I be a source of support for those who feel lost or forgotten?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, arguing that it illustrates the consequences of poor leadership and the need for true guidance, as seen in their writings.
He said the sheep is like one who has gone astray. And also in the Gospel he said, “The Son of man came to search for and save the lost.” And also in the parable only one is lost out of the hundred that the shepherd who dwelled with them…Early Church Fathers on Jeremiah 50 →
Then he likens them to lost sheep. He ascribes the cause for the destruction of the sheep to the shepherds. He calls “shepherds” not only their kings but also their priests.Early Church Fathers on Jeremiah 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 50:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy people hath been lost sheep,.... like lost sheep, without a shepherd, going astray the fold, wandering from place to place, having none to take care of them, guide and direct them, or to go in and
Read John Gill on Jeremiah 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace.
Read Robert Jamieson on Jeremiah 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy people hath been lost sheep: all men are compared to sheep that go astray, ; here it is applied to the Jews, who are called the Lord’ s people, by reason of the ancient covenant God made with their fathers; they are said to be lost, either with respect to their captivity, being cast out of the land which God gave them for pastures, or in respect of their idolatry. Their shepherds have caused them to go astray; their civil and ecclesiastical governors have been a cause of it. The former by their wicked commands forcing them to idolatry and superstition, or at least by their wicked example setting them an example, and by their ill government conniving at them in their idolatrous practices…
Read Matthew Poole on Jeremiah 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 50:6 My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away [on] the mountains: they have gone from mountain to hill, they have forgotten their restingplace.Ver. 6. My people have been lost sheep.] Per avis peccatorum aberrantes; lost in the maze of sin and misery. Their shepherds have caused them to go astray.] True also of Papists and sectaries, miserably misled by their pretended pastors - impostors rather.
Read John Trapp on Jeremiah 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) My people hath been lost sheep . . .—We note as interesting the dominance of this imagery here as in Isaiah 53:6; Ezekiel 34:5. The “shepherds” are, as ever, the kings and civil rulers of the people. In the “mountains” and “hills” we see partly the natural surroundings of the imagery, partly a special reference to the idolatrous worship of the high places (Jeremiah 3:2; Jeremiah 3:6). The Hebrew text as it stands gives, they have led them on seducing mountains, i.e., the “high places” which had so strange a fascination for them. The Authorised version follows the marginal reading of the Hebrew. The “forgotten resting place,” or, perhaps, the fold, is, as in Jeremiah 50:7, the…
Read Charles John Ellicott on Jeremiah 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. My people hath been lost sheep] He pities them; for their pastors, kings, and prophets have caused them to err. They have gone from mountain to hill] In all high places they have practised idolatry.
Read AdamClarke on Jeremiah 50 →CambridgeThe Cambridge Bible for Schools and Colleges6. they have turned them away on the mountains] The consonants of the MT. should be rendered on the seducing or apostate mountains, but the variant (as in E.VV.) is probably right. It may refer to idolatrous worship, the mountains furnishing its favourite seats. But it is perhaps better to make the expression a metaphorical one, and consider mountains to be contrasted with fertile pastures representing safe and pious lives in Jehovah’s favour. Their guides have led them to bleak, barren, dangerous regions, where they have lost themselves.
Read Cambridge on Jeremiah 50 →Albert Barnes1798–1870Barnes' Notes on the BibleTheir shepherds ... mountains - Some translate it: Their shepherds, i. e., civil rulers (Jeremiah 2:8 note) “have led them astray upon the seducing moutains.” - the mountains being the usual places where idolatry was practiced.
Read Albert Barnes on Jeremiah 50 →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
My people are lost sheep; their shepherds have led them astray, causing them to roam the mountains. They have wandered from mountain to hill; they have forgotten their resting place.
My people have been lost sheep. Their shepherds have caused them to go astray. They have turned them away on the mountains. They have gone from mountain to hill. They have forgotten their resting place.
My people are lost sheep; their shepherds have led them astray, causing them to roam the mountains. They have wandered from mountain to hill; they have forgotten their resting place.
“My people have been lost sheep. Their shepherds have allowed them to go astray. They have wandered around in the mountains. They have roamed from one mountain and hill to another. They have forgotten their resting place.
Tyndale line
My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace.
My people have been lost sheep: their shepherds have caused them to go astray; they have turned them away on the mountains; they have gone from mountain to hill; they have forgotten their resting-place.
My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their resting place.
My people have been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their resting-place.
My people hath beene as lost sheepe: their shepheards haue caused them to goe astray, and haue turned them away to the mountaines: they haue gone from mountaine to hil, and forgotten their resting place.
Strictly literal
My people are lost sheep; their shepherds have caused them to go astray, they turned them away on the mountains: they went from mountain to hill, they forgot their resting-place.
A perishing flock hath My people been, Their shepherds have caused them to err, [To] the mountains causing them to go back, From mountain unto hill they have gone, They have forgotten their crouching-place.
My people have been a perishing flock, || Their shepherds have caused them to err, || Causing them to go back [on] the mountains, || They have gone from mountain to hill, || They have forgotten their crouching-place.
Lost sheep were my people; their shepherds had caused them to go astray, they had let them roam wildly on the mountains: from mountain to hill did they go, they forgot their resting-place.
My people have been a lost flock. Their shepherds have led them astray in the mountains; they have turned them around from hill to hill. They went, they forgot the place where they had lived.
From the Latin
My people have been a lost flock, their shepherds have caused them to go astray, and have made them wander in the mountains: they have gone from mountain to hill, they have forgotten their resting place.
Simplified
My people are sheep that are lost, led astray by their shepherds, making them wander aimlessly in the mountains. They go from place to place in the mountains and hills, forgetting where they used to rest.
My people have been wandering sheep: their keepers have made them go out of the right way, turning them loose on the mountains: they have gone from mountain to hill, having no memory of their resting-place.
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 largely agree in wording, with the Septuagint providing a Greek equivalent for each Hebrew term. However, the Dead Sea Scrolls show partial restoration, indicating some textual variations, but the core message remains consistent across these witnesses.
צֹ֤אן אֹֽבְדוֹת֙ הָי֣וּ עַמִּ֔י רֹעֵיהֶ֣ם הִתְע֔וּם הָרִ֖ים שֽׁוֹבְב֑וּם מֵהַ֤ר אֶל־ גִּבְעָה֙ הָלָ֔כוּ שָׁכְח֖וּ רִבְצָֽם׃
14 of the 14 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.
[צאן] [אבדות] [היה] [עמ׳י] [רעי׳הם] [התעו׳ם] [הרים] שובבים מהר אל גבעה [הלכו] [שכחו] [רבצ׳ם]
2 words on the leather — 2 partly restored, 10 supplied entire by an editor.
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 50:6
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.
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
N-cs — Noun common · both singular absoluteHNcbsa
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3ms — Verb · Qal · perfect third person common pluralHVqp3cp
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3mp
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
V-Hiphil-Perf-3cp | Suff — Verb hiphil perfect third person common plural · suffixHVhp3cp/Sp3mp
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
N-mp — Noun common · masculine plural absoluteHNcmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers
שׁוֹבָב (sho.vav) refers to a state of turning back or away, often associated with apostasy or idolatry. The term encompasses meanings like backsliding and being recusant, indicating a rejection of faith or a return to previous sinful behaviors. It is derived from the root word for turning away.
שׁוֹבָב adj. backturning, recusant, apostate
base
H7726 שׁוֹבָב backturning, recusant, apostate
7726 showbab sho-bawb'
from 7725; apostate, i.e. idolatrous:--backsliding,
frowardly, turn away (from margin).
see HEBREW for 07725
שׁוֹבָב (sho.vav) — turning back.
backsliding, backturning, apostate, recusant
Adj — Verb piel perfect third person common plural · suffixHVpp3cp/Sp3mp
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
גִּבְעָה (gib'ah) means 'hill' and refers to a small elevation of land. It can denote a place of worship or be used in place names, often associated with illicit worship. The word is feminine and is derived from a related term for a hillock. It appears in various contexts, including poetic uses.
גִּבְעָה n.f. hill
base
H1389 גִּבְעָה hill
1389 gib`ah ghib-aw'
feminine from the same as 1387; a hillock:--hill, little
hill.
see HEBREW for 01387
גִּבְעָה (giv.ah) — Gibeath-(elohim).
Gibeath - a place or worship
This name means hill
1a) hill
גִּבְעָה (giv.ah) — Gibeath-(haaraloth).
This name means hill
Another name of gil.gal (גִּלְגָּל "Gilgal" H1537G)
גִּבְעָה (giv.ah) — hill.
1) hill
1a) hill (lower than a mountain)
1b) as a place of illicit worship
1c) poetic for mountain
1d) used in place names
גִּבְעָה (giv.ah) — Gibeat.
This name means hill
Another spelling of giv.ah (גִּבְעָה "Gibeah" H1390H)
N-fs — Noun common · feminine singular absoluteHNcfsa
Hill
(1.) Heb. gib’eah, a curved or rounded hill, such as are common to Palestine (Ps. 65:12; 72:3; 114:4, 6).
(2.) Heb. har, properly a mountain range rather than an individual eminence (Ex. 24:4, 12, 13, 18; Num. 14:40, 44, 45). In Deut. 1:7, Josh. 9:1; 10:40; 11:16, it denotes the elevated district of Judah, Benjamin, and Ephraim, which forms the watershed between the Mediterranean and the Dead Sea.
(3.) Heb. ma’aleh in 1 Sam. 9:11. Authorized Version “hill” is correctly rendered in the Revised Version “ascent.”
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
רֵ֫בֶץ (rebets) refers to a place of lying down or resting, often described as a couch or dwelling place. It is derived from the root word for lying down, and its usage encompasses various forms of repose. The entries consistently emphasize its meaning related to rest and dwelling.
רֵ֫בֶץ n.[m.] (place of) lying down, resting- or dwelling-place
base
H7258 רֵ֫בֶץ (place of) lying down, resting- or dwelling-place
7258 rebets reh'-bets
from 7257; a couch or place of repose:--where each lay, lie
down in, resting place.
see HEBREW for 07257
רֵ֫בֶץ (re.vets) — rest.
resting or dwelling place, place of lying down
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp