Numbers 21:6 — Word Study
WLCוַיְשַׁלַּ֨ח יְהוָ֜ה בָּעָ֗ם אֵ֚ת הַנְּחָשִׁ֣ים הַשְּׂרָפִ֔ים וַֽיְנַשְּׁכ֖וּ אֶת־ הָעָ֑ם וַיָּ֥מָת עַם־ רָ֖ב מִיִּשְׂרָאֵֽל׃
BSASo the LORDYᵉhôvâh [Yehovah, the covenant God] sentshâlach▸ [dispatched, allowed to come] venomoussârâph snakesnâchâsh [fiery serpents, poisonous snakes] among [the people]ʻam [the nation of Israel] and manyrab [a large number, much] of the IsraelitesYisrâʼêl [the descendants of Jacob] were bittennâshak▸ [attacked, wounded] and diedmûwth▸ [perished, came to an end]
| Greek | English | Parsing |
|---|---|---|
| וַיְשַׁלַּ֨ח | and he sent | Verb, Piel, sequential imperfect third person masculine singular |
| יְהוָ֜ה | Yahweh | Noun proper |
| בָּעָ֗ם | among the people | Preposition, noun common masculine singular absolute |
| אֵ֚ת | the object marker | Particle |
| הַנְּחָשִׁ֣ים | the snakes | Particle, noun common masculine plural absolute |
| הַשְּׂרָפִ֔ים | the saraphs | Particle, noun common masculine plural absolute |
| וַֽיְנַשְּׁכ֖וּ | and they bit | Verb, Piel, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| הָעָ֑ם | the people | Particle, noun common masculine singular absolute |
| וַיָּ֥מָת | and it died | Verb, Qal, sequential imperfect third person masculine singular |
| עַם־ | a people | Noun common, masculine singular absolute |
| רָ֖ב | numerous | Adj |
| מִיִּשְׂרָאֵֽל׃ | from Israel | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the LORD sent venomous snakes among the people, and many of the Israelites were bitten and died. |
| KJV | And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died. |
| ASV | And Jehovah sent fiery serpents among the people, and they bit the people; and much people of Israel died. |
| YLT | And Jehovah sendeth among the people the burning serpents, and they bite the people, and much people of Israel die; |
| WEB | Yahweh sent venomous snakes among the people, and they bit the people. Many people of Israel died. |
| BBE | Then the Lord sent poison-snakes among the people; and their bites were a cause of death to numbers of the people of Israel. |
Where they part company is in the expression of the action of sending — see How Translations Differ.
The main clause is followed by a prepositional phrase and a participial phrase, illustrating the cause and effect of the LORD's action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁלַח
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 — Numbers 21:6
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 Israelites' Rebellion and Punishmentgenerated
Numbers 21:6 describes a moment of crisis for the Israelites in the wilderness. They complained against God and Moses, expressing their dissatisfaction with their circumstances. In response to their rebellion, the LORD sent venomous snakes, which resulted in many deaths among the people. This event serves as a warning about the consequences of turning away from God and the importance of repentance, as seen in the following verses where the people seek Moses' intercession.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:14–15 | So the LORD God said to the serpent: “Because you have done this, cursed are you above all livestock and every beast of the field! On your belly will you go, and dust you will eat, all the days of your life. |
| 2 | Deuteronomy 8:15 | He led you through the vast and terrifying wilderness with its venomous snakes and scorpions, a thirsty and waterless land. He brought you water from the rock of flint. |
| 3 | Isaiah 14:29 | Do not rejoice, all you Philistines, that the rod that struck you is broken. For a viper will spring from the root of the snake, and a flying serpent from its egg. |
| 4 | Isaiah 30:6 | This is the burden against the beasts of the Negev: Through a land of hardship and distress, of lioness and lion, of viper and flying serpent, they carry their wealth on the backs of donkeys and their treasures on the humps of camels, to a people of no profit to them. |
| 5 | Jeremiah 8:17 | “For behold, I will send snakes among you, vipers that cannot be charmed, and they will bite you,” declares the LORD. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְהוָ֜ה, Yah.wehgenerated
The name יְהוָ֜ה (Yahweh) is the proper name for God in the Hebrew Bible, signifying His eternal and self-existent nature. This name is often associated with God's covenant relationship with Israel and is used throughout the Old Testament to denote His authority and power.
The parsing indicates that it is a noun proper, emphasizing its significance as the personal name of God. In this verse, it is the subject who acts by sending the snakes, highlighting God's sovereignty in the events that unfold.
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 יְשַׁלַּ֨ח (yashlach), he sent, governs the verse, with two main clauses following: one describing the action of sending, and the other detailing the consequences of that action. The structure highlights the cause-and-effect relationship between God's action and the Israelites' suffering.
Hebrew word order places emphasis on the LORD as the subject, followed by the action of sending, which leads to the description of the snakes and the resulting deaths. This order underscores the seriousness of God's judgment.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֜ה as κύριος (kurios), meaning 'Lord,' maintaining the divine authority of the name. This choice reflects the translators' intent to convey God's sovereignty.
The Greek word ἀπέστειλεν (apesteilen) corresponds to the Hebrew יְשַׁלַּ֨ח, indicating a direct translation of the action of sending, preserving the narrative's intent.
In plain words — the whole versegenerated
Numbers 21:6 tells us that the LORD sent venomous snakes among the Israelites as a consequence of their complaints against Him and Moses. Many were bitten and died, highlighting the serious repercussions of their rebellion.
Frequently Asked Questionsgenerated
It signifies God's judgment in response to the people's rebellion and complaints, illustrating the consequences of turning away from Him.
They were dissatisfied with their circumstances in the wilderness, expressing a desire to return to Egypt rather than trusting God's provision.
This event serves as a reminder of the seriousness of rebellion against God and the need for repentance and seeking His mercy.
They acknowledged their sin and sought Moses' intercession with the LORD to remove the snakes.
Reflection Questionsgenerated
- In what areas of my life do I find myself complaining against God, and how can I shift my perspective?
- How can I seek God's mercy when I recognize my own rebellion?
- What does this passage teach me about the consequences of my actions?
- How can I encourage others to trust in God's provision during difficult times?
The early church on this verse — how the Fathers read it
Early commentators reflect on this passage's implications regarding sin and judgment. Here are quotations from Bede and Richard Challoner, who discuss the spiritual significance of the fiery serpents.
The wounds caused by the fiery serpent are the poisonous enticements of the vices, which afflict the soul and bring about its spiritual death. The people were murmuring against the Lord. They were stricken by the serpents’ bites.Early Church Fathers on Numbers 21 →
Fiery serpents: They are so called, because they that were bitten by them were burnt with a violent heat.Early Church Fathers on Numbers 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 21:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord sent fiery serpents among the people,.... Of which there were great numbers in the deserts of Arabia, and about the Red sea; but hitherto the Israelites were protected from them by the
Read John Gill on Numbers 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
Read Robert Jamieson on Numbers 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSuch there were many in this wilderness, , which having been hitherto restrained by God, are now let loose and sent among them. They are called fiery from their effects, because their poison caused an intolerable heat, and burning, and thirst in the bodies of the Israelites, which was aggravated with this circumstance of the place, that here was no water, .
Read Matthew Poole on Numbers 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 21:6 And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.Ver. 6. Fiery serpents.] Heb., Seraphim; from their burning heat, whereby these ungrateful Israelites, that causelessly cried out of thirst, had somewhat given them to cry for. Their tongues, so full of deadly poison, and set on fire from hell, are now parched and scorched with venomous heat and torments, the likest hell of any other. These serpents are here called seraphims: that old serpent the devil can transform himself into an angel of light.
Read John Trapp on Numbers 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) And the Lord sent fiery serpents . . . —Hebrew, the serpents, the seraphim (i.e., the burning ones). (See Deuteronomy 8:15; Isaiah 14:29; Isaiah 30:6.) The word appears to denote a particular kind of serpent, as in the following verse. Some think that they were so called because of the bright fiery red upon their heads; others because of the blazing sunbeams on their scales; and others because of their inflammatory and poisonous bite. Venomous snakes are said to abound still in the Arabah.
Read Charles John Ellicott on Numbers 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Fiery serpents] הנחשים השרפים hannechashim hasseraphim. I have observed before, on Genesis 3:1, that it is difficult to assign a name to the creature termed in Hebrew nachash; it has different significations, but its meaning here and in Genesis 3:1 is most difficult to be ascertained. Seraphim is one of the orders of angelic beings, Isaiah 6:2; Isaiah 6:6; but as it comes from the root שרף saraph, which signifies to burn, it has been translated fiery in the text. It is likely that St. Paul alludes to the seraphim, Hebrews 1:7: Who maketh his angels spirits, and his ministers a FLAME of FIRE. The animals mentioned here by Moses may have been called fiery because of the heat, violent…
Read AdamClarke on Numbers 21 →CambridgeThe Cambridge Bible for Schools and Colleges6. fiery serpents] The Heb. words are both substantives, and both have the article: ‘the serpents, the fiery creatures.’ If ‘fiery’ is the correct rendering, it probably refers to their venomous bite which produced a burning inflammation. The article may imply ‘the serpents so well known to the readers by tradition.’ The punishment by serpents is referred to in 1 Corinthians 10:9 as a warning to Christians.
Read Cambridge on Numbers 21 →Albert Barnes1798–1870Barnes' Notes on the BibleFiery serpents - The epithet Deuteronomy 8:15; Isaiah 14:29; Isaiah 30:6 denotes the inflammatory effect of their bite.
Read Albert Barnes on Numbers 21 →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
So the LORD sent venomous snakes among the people, and many of the Israelites were bitten and died.
Yahweh sent venomous snakes among the people, and they bit the people. Many people of Israel died.
So the LORD sent venomous snakes among the people, and many of the Israelites were bitten and died.
So the Lord sent poisonous snakes among the people, and they bit the people; many people of Israel died.
Tyndale line
And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
And Jehovah sent fiery serpents among the people, and they bit the people; and much people of Israel died.
And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
And the LORD sent fiery serpents among the people, and they bit the people; and many people of Israel died.
Wherefore the Lord sent fierie serpents among ye people, which stung the people: so that many of the people of Israel died.
Strictly literal
Then Jehovah sent fiery serpents among the people, which bit the people; and much people of Israel died.
And Jehovah sendeth among the people the burning serpents, and they bite the people, and much people of Israel die;
And YHWH sends the burning serpents among the people, and they bite the people, and many people of Israel die;
And the Lord let loose against the people poisonous serpents, and they bit the people; and there died much people of Israel.
Then Yahweh sent poisonous snakes among the people. The snakes bit the people; many people died.
From the Latin
Wherefore the Lord sent among the people fiery serpents, which bit them and killed many of them.
Simplified
So the Lord sent poisonous snakes to attack them, and many Israelites were bitten and died.
Then the Lord sent poison-snakes among the people; and their bites were a cause of death to numbers of the people of Israel.
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 is supported by the Septuagint and the Samaritan Pentateuch, with the latter differing by using the word for 'burning' instead of 'fiery serpents.' This indicates a slight variation in interpretation but aligns in the overall narrative of judgment.
וַיְשַׁלַּ֨ח יְהוָ֜ה בָּעָ֗ם אֵ֚ת הַנְּחָשִׁ֣ים הַשְּׂרָפִ֔ים וַֽיְנַשְּׁכ֖וּ אֶת־ הָעָ֑ם וַיָּ֥מָת עַם־ רָ֖ב מִיִּשְׂרָאֵֽל׃
11 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וישׁלח יהוה בעם את הנחשׁים השׂרופים וינשׁכו את העם וימת עם רב מישׂראל
1 word differs from the Masoretic Text: שׂרופים (burn)
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 Numbers 21:6
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.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
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
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word נָחָשׁ (*nachash*) means 'serpent' or 'snake.' It can refer to a literal snake, a bronze image of a serpent, or even a mythological fleeing serpent. The word is derived from a root meaning to hiss, which relates to the sound snakes make.
נָחָשׁ n.m. serpent
serpent
bronze image of serpent
mythol. fleeing serpent
base
H5175 נָחָשׁ serpent
5175 nachash naw-khawsh'
from 5172; a snake (from its hiss):--serpent.
see HEBREW for 05172
נָחָשׁ (na.chash) — serpent.
1) serpent, snake
1a) serpent
1b) image (of serpent)
1c) fleeing serpent (mythological)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
שָׂרָף (saraph) refers to a venomous serpent, often described as fiery due to its burning effect. It can also denote seraphim, majestic beings with six wings that serve God. The term is built from the root meaning 'burning' and is used in contexts relating to both poisonous serpents and symbolic creatures.
שָׂרָף n.m. a serpent, usu. venomous
base
[שָׂרָף] n.m. pl. שְׂרָפִים seraphim
base
H8314a שָׂרָף a serpent, usu. venomous H8314b שָׂרָף pl. שְׂרָפִים seraphim
8314 saraph saw-rawf'
from 8313; burning, i.e. (figuratively) poisonous (serpent);
specifically, a saraph or symbolical creature (from their
copper color):--fiery (serpent), seraph.
see HEBREW for 08313
שָׂרָף (sa.raph) — serpent.
1) serpent, fiery serpent
1a) poisonous serpent (fiery from burning effect of poison)
שָׂרָף (sa.raph) — Seraph.
Seraph, seraphim
1a) majestic beings with 6 wings, human hands or voices in attendance upon God
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
נָשַׁךְ (nashak) primarily means 'to bite,' as in the action of striking with a sting, often associated with serpents. It also has a figurative sense related to financial transactions, specifically to 'pay interest' or 'lend upon usury.' The entries indicate that it can be used in different grammatical forms, such as Qal and Piel for biting, and Qal and Hiphil for lending with interest.
נָשַׁךְ vb. bite
Qal bite
Pi. and they shall bite you fatally
base
[נָשַׁךְ] vb. denom pay, give interest
Qal interest of anything off which one giveth interest
Hiph. make one give interest
base
H5391a נָשַׁךְ bite H5391b נָשַׁךְ vb. denom pay, give interest
5391 nashak naw-shak'
a primitive root; to strike with a sting (as a serpent);
figuratively, to oppress with interest on a loan:--bite, lend
upon usury.
נָשַׁךְ (na.shakh) — to bite.
1) to bite
1a) (Qal) to bite
1b) (Piel) to bite
נָשַׁךְ (na.shakh) — to pay interest.
1) to pay, give interest, lend for interest or usury
1a) (Qal) to give interest
1b) (Hiphil) to make to give interest
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
Bit
The curb put into the mouths of horses to restrain them. The Hebrew word (metheg) so rendered in Ps. 32:9 is elsewhere translated “bridle” (2 Kings 19:28; Prov. 26:3; Isa. 37:29). Bits were generally made of bronze or iron, but sometimes also of gold or silver. In James 3:3 the Authorized Version translates the Greek word by “bits,” but the Revised Version by “bridles.”
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAamsa
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
Prep | N-proper — Preposition · noun properHR/Npl
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.