Jeremiah 6:9 — Word Study
WLCכֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת עוֹלֵ֛ל יְעוֹלְל֥וּ כַגֶּ֖פֶן שְׁאֵרִ֣ית יִשְׂרָאֵ֑ל הָשֵׁב֙ יָדְךָ֔ כְּבוֹצֵ֖ר עַל־ סַלְסִלּֽוֹת׃
BSAThis is whatkôh the LORDYᵉhôvâh [Yehovah, The covenant Name of God] of Hoststsâbâʼ [armies, large groups] saysʼâmar■ {Glean} the remnantshᵉʼêrîyth [thoroughly gather, like a grape gatherer, what is left, a small remaining part] of IsraelYisrâʼêl [the symbolic name of Jacob, referring to his descendants] ◂as thoroughlyʻâlal as a vinegephen [a grapevine] Pass your handyâd [an open hand; strength, a side or share] once moreshûwb like a grape gathererbâtsar [one who harvests grapes] overʻal the branchesçalçillâh△ [twigs, or a basket made from woven shoots]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֤ה | thus | Adverb |
| אָמַר֙ | he says | Verb, Qal, perfect third person masculine singular |
| יְהֹוָ֣ה | Yahweh | Noun proper |
| צְבָא֔וֹת | of hosts | Noun common, feminine plural absolute |
| עוֹלֵ֛ל | thoroughly | Verb, Piel, infinitive construct common |
| יְעוֹלְל֥וּ | people will glean | Verb, Piel, imperfect third person masculine plural |
| כַגֶּ֖פֶן | like vine | Preposition, noun common both singular absolute |
| שְׁאֵרִ֣ית | [the] remnant of | Noun common, feminine singular construct |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| הָשֵׁב֙ | return | Verb, Hiphil, infinitive absolute |
| יָדְךָ֔ | hand your | Noun common both singular construct, suffix |
| כְּבוֹצֵ֖ר | like a grape gatherer | Preposition, verb qal participle (active) masculine singular |
| עַל־ | over | Preposition |
| סַלְסִלּֽוֹת׃ | branches | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is what the LORD of Hosts says: “Glean the remnant of Israel as thoroughly as a vine. Pass your hand once more like a grape gatherer over the branches.” |
| KJV | ¶ Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn back thine hand as a grapegatherer into the baskets. |
| ASV | Thus saith Jehovah of hosts, They shall thoroughly glean the remnant of Israel as a vine: turn again thy hand as a grape-gatherer into the baskets. |
| YLT | Thus said Jehovah of Hosts: They surely glean, as a vine, the remnant of Israel, Put back thy hand, as a gatherer to the baskets. |
| WEB | Yahweh of Armies says, “They will thoroughly glean the remnant of Israel like a vine. Turn again your hand as a grape gatherer into the baskets.” |
| BBE | This is what the Lord of armies has said: Everything will be taken from the rest of Israel as the last grapes are taken from the vine; let your hand be turned to the small branches, like one pulling off grapes. |
All translations agree on the term שְׁאֵרִית as the remnant.
The verse contains a main clause followed by two subordinate commands that elaborate on the action of gathering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 14 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 6:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Warning to Jerusalemgenerated
Jeremiah 6:9 presents a directive from the LORD of Hosts, urging the people to glean the remnant of Israel. This command highlights the importance of gathering what remains after destruction, symbolizing hope and preservation amidst judgment. The surrounding verses emphasize the seriousness of the warning to Jerusalem, as seen in verse 8, where the consequences of ignoring God’s message are laid out.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 16:16 | But for now I will send for many fishermen, declares the LORD, and they will catch them. After that I will send for many hunters, and they will hunt them down on every mountain and hill, even from the clefts of the rocks. |
| 2 | Jeremiah 49:9 | If grape gatherers came to you, would they not leave some gleanings? Were thieves to come in the night, would they not steal only what they wanted? |
| 3 | Jeremiah 52:28–30 | These are the people Nebuchadnezzar carried away: in the seventh year, 3,023 Jews; |
| 4 | Obadiah 1:5–6 | “If thieves came to you, if robbers by night— oh, how you will be ruined— would they not steal only what they wanted? If grape gatherers came to you, would they not leave some gleanings? |
| 5 | Revelation 14:18 | Still another angel, with authority over the fire, came from the altar and called out in a loud voice to the angel with the sharp sickle, “Swing your sharp sickle and gather the clusters of grapes from the vine of the earth, because its grapes are ripe.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שְׁאֵרִית, she.'e.Ritgenerated
The word שְׁאֵרִית (she'eriyth) refers to a remnant or what is left after a significant event, such as destruction or exile. It indicates survival and continuation, often in the context of God's people remaining faithful.
This noun is feminine singular and is used in contexts that denote what has escaped or survived. In this verse, it emphasizes the small remaining part of Israel that the LORD seeks to gather.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word שְׁאֵרִית is rendered as the remnant, consistent across the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb of the verse is אָמַר, he says, which governs the entire statement. The structure consists of a command followed by a detailed instruction on how to carry it out.
The sentence emphasizes the action of gathering, with the phrase עוֹלֵ֛ל יְעוֹלְל֥וּ indicating the ongoing action of gleaning, while the prepositional phrases clarify the manner of this gathering.
Septuagint Backgroundgenerated
The Septuagint translates שְׁאֵרִית as λοιπὸν, meaning 'the remainder' or 'what is left.' This choice broadens the understanding of the remnant, suggesting a focus on survival and continuity.
The use of καλαμᾶσθε for gleaning indicates a specific action of gathering, aligning with the agricultural imagery present in the Hebrew text.
In plain words — the whole versegenerated
Jeremiah 6:9 conveys God's command to gather the remnant of Israel as one would gather grapes. This imagery reflects the hope of preservation amidst judgment, emphasizing that while destruction is imminent, there is still a faithful group that God intends to save.
Frequently Asked Questionsgenerated
To glean the remnant means to gather what is left of the people of Israel after destruction, signifying hope and survival.
The grape gatherer symbolizes careful collection and preservation, illustrating God's intent to save a faithful remnant.
The term 'remnant' signifies those who remain faithful to God despite the surrounding judgment and destruction.
This verse serves as a warning of impending judgment while also offering hope that God will preserve a remnant of His people.
Reflection Questionsgenerated
- In what ways can I identify the remnants of faith in my community?
- How can I participate in gathering and supporting those who feel lost or abandoned?
- What does this imagery of gleaning teach me about God's care for His people?
- How can I reflect God's hope and preservation in my own life?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss themes of repentance and mercy, as seen in the quotations from Theophilus of Antioch and Jerome.
And another prophet, Jeremiah, says, “Turn to the Lord your God, as a grape gatherer to his basket, and you shall find mercy.” The sayings in the Holy Scriptures regarding repentance are many, yes, countless.Early Church Fathers on Jeremiah 6 →
Thus says the Lord of hosts, they will gather the remnants of Israel like grapes in a vineyard. Turn your hand like a grape harvester into the basket.Early Church Fathers on Jeremiah 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 6:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord of hosts,.... Finding that all his threatenings, admonitions, and expostulations, were in vain, he says of the Chaldeans, with respect to the Israelites, they shall thoroughly
Read John Gill on Jeremiah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn back thine hand as a grapegatherer into the baskets. The Jews are the grapes, their enemies the unsparing gleaners.
Read Robert Jamieson on Jeremiah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough gleaning be a term proper for all kind of harvest, yet the word used here is appropriated to the vintage, and implies the thorough riddance that the Chaldeans shall make, contrary to the law for gathering the vintage, though it may seem to allude to it, . Judah shall be gleaned over and over, till there be a full end, none left; as the Israelites gleaned the Benjamites, ; for thus they picked them up at several times, both before, , and also at thee time of Zedekiah’ s reign, ,7,11,15,19; and this seems to be intimated in the next words. See . Turn back thine hand; as much as to say, they should not be content with one spoiling, but they should go back a second and a third time…
Read Matthew Poole on Jeremiah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 6:9 Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn back thine hand as a grapegatherer into the baskets.Ver. 9. They shall thoroughly glean the remnant.] They shall make clean work of them.
Read John Trapp on Jeremiah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Turn back thine hand.—The image of the grape-gatherer carrying on his work to the last grape or tendril was a natural parable of unsparing desolation. The command is addressed to the minister of destruction, Nebuchadnezzar, or, it may be, to the angel of death. Into the baskets.—The noun is found here only, and probably means, like a kindred word in Isaiah 18:5, the tendrils of the vine upon which the hand of the gatherer was to be turned.
Read Charles John Ellicott on Jeremiah 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. They shall thoroughly glean the remnant of Israel as a vine: turn back thine hand] The Chaldeans are here exhorted to turn back and glean up the remnant of the inhabitants that were left after the capture of Jerusalem; for even that remnant did not profit by the Divine judgments that fell on the inhabitants at large.
Read AdamClarke on Jeremiah 6 →CambridgeThe Cambridge Bible for Schools and Colleges9–15. See introd. note to ch. The gleaners shall go over and over again. Calamity shall not visit the land once only, as it has already visited the Northern tribes, but many times.
Read Cambridge on Jeremiah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThey ... - Each word indicates the completeness of Judah’s ruin. Turn back thine hand - Addressed perhaps to Nebuchadnezzar as God’s servant Jeremiah 25:9. He is required to go over the vine once again, that no grapes may escape.
Read Albert Barnes on Jeremiah 6 →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
This is what the LORD of Hosts says: “Glean the remnant of Israel as thoroughly as a vine. Pass your hand once more like a grape gatherer over the branches.”
Yahweh of Armies says, “They will thoroughly glean the remnant of Israel like a vine. Turn again your hand as a grape gatherer into the baskets.”
This is what the LORD of Hosts says: “Glean the remnant of Israel as thoroughly as a vine. Pass your hand once more like a grape gatherer over the branches.”
This is what the Lord who rules over all said to me: “Those who remain in Israel will be like the grapes thoroughly gleaned from a vine. So go over them again, as though you were a grape harvester passing your hand over the branches one last time.”
Tyndale line
¶ Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn back thine hand as a grapegatherer into the baskets.
Thus saith Jehovah of hosts, They shall thoroughly glean the remnant of Israel as a vine: turn again thy hand as a grape-gatherer into the baskets.
Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn again thine hand as a grapegatherer into the baskets.
Thus saith the LORD of hosts, They shall thoroughly glean the remnant of Israel as a vine: turn back thy hand as a grape-gatherer into the baskets.
Thus sayeth the Lord of hostes, They shall gather as a vine, the residue of Israel: turne backe thine hande as the grape gatherer into the baskets.
Strictly literal
Thus saith Jehovah of hosts: They shall thoroughly glean like a vine the remnant of Israel: turn back thy hand, as a grape-gatherer unto the baskets.
Thus said Jehovah of Hosts: They surely glean, as a vine, the remnant of Israel, Put back thy hand, as a gatherer to the baskets.
Thus said YHWH of Hosts: “They surely glean, as a vine, the remnant of Israel, || Put your hand back, as a gatherer to the baskets.”
Thus hath said the Lord of hosts, They shall thoroughly glean like a vine the remnant of Israel: carry back thy hand as a grape-gatherer frequently to the baskets.
Yahweh of hosts says this, “They will certainly glean those who are left in Israel like a vineyard. Reach out again with your hand to pick grapes from the vines.
From the Latin
Thus saith the Lord of hosts: They shall gather the remains of Israel, as in a vine, even to one cluster: turn back thy hand, as a grape gatherer into the basket.
Simplified
This is what the Lord Almighty says: Even those left in Israel will be taken, just as grapes left on a vine are taken by the one harvesting the grapes who checks the branches again.
This is what the Lord of armies has said: Everything will be taken from the rest of Israel as the last grapes are taken from the vine; let your hand be turned to the small branches, like one pulling off grapes.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Jeremiah 6:9 presents the verse as a direct message from the LORD of Hosts, instructing to glean the remnant of Israel like a vine. The Septuagint, while it matches 10 of the 14 words in a word-by-word correspondence, does not provide a complete text for comparison, indicating a potential difference in wording or structure. Without the full text from the Septuagint, it is unclear how it may differ from the Masoretic Text. There are no available readings from the Samaritan Pentateuch or the Dead Sea Scrolls for this verse to further clarify any variations.
כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת עוֹלֵ֛ל יְעוֹלְל֥וּ כַגֶּ֖פֶן שְׁאֵרִ֣ית יִשְׂרָאֵ֑ל הָשֵׁב֙ יָדְךָ֔ כְּבוֹצֵ֖ר עַל־ סַלְסִלּֽוֹת׃
10 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.
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 6:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
עָלַל (alal) is a Hebrew verb with a range of meanings including to act severely, to glean, and to mock. It can imply maltreatment or abusive behavior, as well as engaging in wicked practices. The word may also refer to inserting or thrusting something in. Notably, it appears in contexts that suggest both negative and neutral actions.
[עָלַל] vb. Po‛ēl, act severely
Pō‛al my pain which is severely dealt out to me
Hithpa.
busy, divert oneself with
Hithpō‛. to practise practices in wickedness (perhaps denom.)
base
[עָלַל] vb. denom. Pō‛. glean
base
[עָלַל] vb. denom. act or play the child;—only Pō‛. Is 3:12
H5953a [עָלַל] Po‛ēl, act severely .my pain which is severely dealt out to me
. . busy, divert oneself with
. to practise practices in wickedness (perhaps denom.)
H5953b עָלַל vb. denom. Pō‛. glean H5953c עָלַל vb. denom. act or play the child H5953d עָלַל insert, thrust in
5953 `alal aw-lal'
a primitive root; to effect thoroughly; specifically, to
glean (also figuratively); by implication (in a bad sense) to
overdo, i.e. maltreat, be saucy to, pain, impose (also
literal):--abuse, affect, X child, defile, do, glean, mock,
practise, thoroughly, work (wonderfully).
עָלַל (a.lal) — to abuse.
1) to act severely, deal with severely, make a fool of someone
1a) (Poel) to act severely
1b) (Poal) to be severely dealt with
1c) (Hithpael) to busy oneself, divert oneself, deal wantonly, deal ruthlessly, abuse (by thrusting through)
1d) (Hithpoel) to practise practices, thrust forth (in wickedness)
עָלַל (a.lal) — to glean.
(Poel) to glean
עָלַל (a.lal) — to mock.
(Poel) to act or play the child
עָלַל (a.lal) — to thrust.
(Poel) to insert, thrust, thrust in, thrust upon
V-m-Ptc — Verb · Piel · infinitive construct commonHVpcc
עָלַל (alal) is a Hebrew verb with a range of meanings including to act severely, to glean, and to mock. It can imply maltreatment or abusive behavior, as well as engaging in wicked practices. The word may also refer to inserting or thrusting something in. Notably, it appears in contexts that suggest both negative and neutral actions.
[עָלַל] vb. Po‛ēl, act severely
Pō‛al my pain which is severely dealt out to me
Hithpa.
busy, divert oneself with
Hithpō‛. to practise practices in wickedness (perhaps denom.)
base
[עָלַל] vb. denom. Pō‛. glean
base
[עָלַל] vb. denom. act or play the child;—only Pō‛. Is 3:12
H5953a [עָלַל] Po‛ēl, act severely .my pain which is severely dealt out to me
. . busy, divert oneself with
. to practise practices in wickedness (perhaps denom.)
H5953b עָלַל vb. denom. Pō‛. glean H5953c עָלַל vb. denom. act or play the child H5953d עָלַל insert, thrust in
5953 `alal aw-lal'
a primitive root; to effect thoroughly; specifically, to
glean (also figuratively); by implication (in a bad sense) to
overdo, i.e. maltreat, be saucy to, pain, impose (also
literal):--abuse, affect, X child, defile, do, glean, mock,
practise, thoroughly, work (wonderfully).
עָלַל (a.lal) — to abuse.
1) to act severely, deal with severely, make a fool of someone
1a) (Poel) to act severely
1b) (Poal) to be severely dealt with
1c) (Hithpael) to busy oneself, divert oneself, deal wantonly, deal ruthlessly, abuse (by thrusting through)
1d) (Hithpoel) to practise practices, thrust forth (in wickedness)
עָלַל (a.lal) — to glean.
(Poel) to glean
עָלַל (a.lal) — to mock.
(Poel) to act or play the child
עָלַל (a.lal) — to thrust.
(Poel) to insert, thrust, thrust in, thrust upon
HVpi3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
Glean
The corners of fields were not to be reaped, and the sheaf accidentally left behind was not to be fetched away, according to the law of Moses (Lev. 19:9; 23:22; Deut. 24:21). They were to be left for the poor to glean. Similar laws were given regarding vineyards and oliveyards. (Comp. Ruth 2:2.)
גֶּ֫פֶן (gephen) means 'vine' and is derived from a root suggesting bending, reflecting the twining nature of vines. It encompasses literal uses, such as the grapevine, as well as metaphorical applications related to prosperity and even the fading of stars at divine judgment.
גֶּ֫פֶן n.f. vine
base
H1612 גֶּ֫פֶן vine
1612 gephen gheh'-fen
from an unused root meaning to bend; a vine (as twining),
especially the grape:--vine, tree.
גֶּ֫פֶן (ge.phen) — vine.
1) vine, vine tree
1a) of Israel (fig.)
1b) of stars fading at Jehovah's judgment (metaph.)
1c) of prosperity
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
vin:
1. Hebrew Words:
(1) gephen, usually the cultivated grape vine. In Nu 6:4; Jud 13:14 we have gephen ha-yayin, literally, "vine of wine," translated "grape vine" (Numbers) and "vine," margin "grape vine" (Jgs); 2Ki 4:39, gephen sadheh English Versions of the Bible "wild vine"; De 32:32, gephen cedhom, "vine of Sodom."
Vine
One of the most important products of Palestine. The first mention of it is in the history of Noah (Gen. 9:20). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that “they bare it between two upon a staff” (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14), Heshbon, Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon (
the well-known valuable plant (vitis vinifera) very frequently referred to in the Old and New Testaments, and cultivated from the earliest times. The first mention of this plant occurs in (Genesis 9:20,21) That it was abundantly cultivated in Egypt is evident from the frequent representations on the monuments, as well as from the scriptural allusions. (Genesis 40:9-11; Psalms 78:47) The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced, which were sometimes carried on a staff between two men, as in the case of the spies, (Numbers 13:23) and as has been done in some instances in modern times. Special…
Of this valuable and familiar plant there are several varieties, the natural products of warm climates, where also it has been cultivated from the earliest times. Hence the early and frequent mention of its products in Scripture, Ge 9:20 14:18 19:22 Job 1:18. The grape-vine grew plentifully in Palestine, De 8:8, and was particularly excellent in some of the districts. The Scriptures celebrate the vines of Sibmah and Eshcol; and profane authors mention the excellent wines of Gaza, Sarepta, Lebanon, Sharon, Ascalon, and Tyre. See SOREK.
The grapes of Egypt, Ge 40:11, being small, we may easily conceive of the surprise which was occasioned to the Israelites by witnessing the…
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Impv-2ms — Verb · Hiphil · infinitive absoluteHVhaa
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp2ms
בָּצַר (batsar) is a Hebrew verb meaning to cut off or make inaccessible, often through fortification. It can refer to gathering grapes, as well as to restraining or enclosing something. The word encompasses various forms, including being withheld or fortified, and is associated with secrets or inaccessible things.
[בָּצַר] vb. cut off, make inaccessible (esp. by fortifying), enclose
Qal cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
Niph. be withheld
Pi. fortify
base
H1219 [בָּצַר] cut off, make inaccessible (esp. by fortifying), enclose .cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
. be withheld
. fortify
1219 batsar baw-tsar'
a primitive root; to clip off; specifically (as denominative
from 1210) to gather grapes; also to be isolated (i.e.
inaccessible by height or fortification):--cut off,
(de-)fenced, fortify, (grape) gather(-er), mighty things,
restrain, strong, wall (up), withhold.
see HEBREW for 01210
בָּצַר (ba.tsar) — to gather/restrain/fortify.
1) to gather, restrain, fence, fortify, make inaccessible, enclose
1a) (Qal)
1a1) to cut off
1a2) fortified, cut off, made inaccessible (pass participle)
1a3) secrets, mysteries, inaccessible things (subst)
1b) (Niphal) to be withheld
1c) (Piel) to fortify
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHR/Vqrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
סַלְסִלָּה (sal-sil-lah) refers to a basket or possibly a branch or tendril. It is derived from the root word for a twig and is mentioned in Jeremiah 6:9. The entries suggest a focus on its use as a container or a part of a plant.
[סַלְסִלָּה] n.[f.] basket Je 6:9.
ref
H5552 סַלְסִלָּה
5552 calcillah sal-sil-law'
from 5541; a twig (as pendulous):--basket.
see HEBREW for 05541
סַלְסִלָּה (sal.sil.lah) — branch.
1) basket
1a) perhaps or probably shoot, branch, tendril
N-fp — Noun common · feminine plural absoluteHNcfpa