Zechariah 11:4 — Word Study
WLCכֹּ֥ה אָמַ֖ר יְהוָ֣ה אֱלֹהָ֑י רְעֵ֖ה אֶת־ צֹ֥אן הַהֲרֵגָֽה׃
BSAThis is whatkôh the LORDYᵉhôvâh [Yehovah, The covenant Name of God] my Godʼĕlôhîym [Elohim, the supreme God] saysʼâmar■ Pasturerâʻâh [feed, care for, tend to] the flocktsôʼn [sheep, people] [marked] for slaughterhărêgâh [destined for, appointed to, killing, destruction]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֥ה | thus | Adverb |
| אָמַ֖ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֱלֹהָ֑י | God my | Noun common masculine plural construct, suffix |
| רְעֵ֖ה | shepherd | Verb, Qal, imperative second person masculine singular |
| אֶת־ | the object marker | Particle |
| צֹ֥אן | [the] flock of | Noun common, both singular construct |
| הַהֲרֵגָֽה׃ | slaughter | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is what the LORD my God says: “Pasture the flock marked for slaughter, |
| KJV | Thus saith the LORD my God; Feed the flock of the slaughter; |
| ASV | Thus said Jehovah my God: Feed the flock of slaughter; |
| YLT | Thus said Jehovah my God: 'Feed the flock of the slaughter, |
| WEB | Yahweh my God says: “Feed the flock of slaughter. |
| BBE | This is what the Lord my God has said: Take care of the flock of death; |
Where they part company is in the rendering of the verb רְעֵ֖ה — see How Translations Differ.
One main clause with an imperative phrase following it, clearly directing action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Zechariah 11:4
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 Prophecy of Zechariahgenerated
Zechariah 11:4 presents a command from the LORD regarding the care of a flock marked for slaughter. This verse is part of a larger prophetic message that addresses the fate of the people and the responsibility of their leaders, emphasizing the need for compassion and care in leadership roles. The surrounding verses highlight the dire situation of the shepherds and the people they are meant to protect.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 14:5 | You will flee by My mountain valley, for it will extend to Azal. You will flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the LORD my God will come, and all the holy ones with Him. |
| 2 | Isaiah 49:4–5 | But I said, “I have labored in vain, I have spent My strength in futility and vanity; yet My vindication is with the LORD, and My reward is with My God.” |
| 3 | John 20:17 | “Do not cling to Me,” Jesus said, “for I have not yet ascended to the Father. But go and tell My brothers, ‘I am ascending to My Father and your Father, to My God and your God.’” |
| 4 | Ephesians 1:3 | Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly realms. |
| 5 | Zechariah 11:7 | So I pastured the flock marked for slaughter, especially the afflicted of the flock. Then I took for myself two staffs, calling one Favor and the other Union, and I pastured the flock. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אָמַר, 'a.Margenerated
The verb אָמַר ('a.Mar) means 'to say' or 'to speak'. It is a versatile verb used in various contexts, including commands and declarations. In this verse, it signifies the authoritative voice of the LORD, emphasizing the importance of the message being conveyed.
The parsing as a perfect third person masculine singular indicates that this is a completed action, underscoring that what the LORD says is both immediate and binding.
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 אָמַר, he says, governs the entire verse, with an imperative phrase following it that instructs the action to be taken. The structure emphasizes the command's authority and urgency.
The sentence is straightforward, with the subject being the LORD and the object being the flock. The imperative verb רְעֵ֖ה (shepherd) directly addresses the responsibility of the shepherds.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אָמַר is rendered as λέγει (legei), which also means 'he says.' This choice maintains the authoritative tone of the command.
The word for 'slaughter' is represented as σφαγῆς (sphagēs), indicating a focus on the act of killing, aligning with the original Hebrew meaning while also highlighting the severity of the situation.
In plain words — the whole versegenerated
Zechariah 11:4 contains a command from the LORD to care for the flock that is marked for slaughter. This verse emphasizes the responsibility of the shepherds to protect and tend to their sheep, highlighting the dire circumstances they face.
Frequently Asked Questionsgenerated
It means to take care of and protect the people who are in danger, ensuring their safety and well-being.
This indicates that the flock is in a perilous situation, facing imminent danger or destruction.
It emphasizes a personal relationship between the speaker and God, highlighting the authority and intimacy of the message.
It underscores the responsibility of leaders to care for and protect those under their guidance, especially in times of crisis.
Reflection Questionsgenerated
- In what ways can I better care for those around me who are in need?
- How do I respond to the responsibilities I have in leadership roles?
- What does it mean to me personally that the LORD is my God?
- How can I recognize and address the dangers facing those I lead?
The early church on this verse — how the Fathers read it
Jerome comments on this passage, interpreting it as a call to care for the people who are in danger, emphasizing the need for compassion and action.
Thus says the Lord my God: Feed the sheep of slaughter, which those who possessed them were slaughtering, and they did not grieve, and they were selling them saying: Blessed be the Lord, we have become rich,Early Church Fathers on Zechariah 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 11:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord my God,.... The Syriac version adds, "to me"; not the Prophet Zechariah, but the Messiah, who calls the Lord his God, as he was man and Mediator, John 20:17 for what follow are
Read John Gill on Zechariah 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the LORD my God; Feed the flock of the slaughter; Thus saith the Lord my God.
Read Robert Jamieson on Zechariah 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus saith the Lord my God; God the Father. Feed; O Zechariah, feed, comfort, rule: but rather the Father speaks to Christ the Son, and appoints him who is the eternal Shepherd to feed his sheep. The flock of the slaughter; appointed to the slaughter by different hands, and for different causes. It speaks of the people of the Jews, who were killed by many hands; during four hundred and fifty years they were a flock of slaughter to the Egyptians, Chaldeans, &c.; afterward to the Romans, who ruined their commonwealth, slew their citizens, and burnt their city.
Read Matthew Poole on Zechariah 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 11:4 Thus saith the LORD my God; Feed the flock of the slaughter;Ver. 4. Thus saith the Lord my God; Feed the flock of slaughter] So lately pulled out of the jaws of those lions, Zechariah 11:3 cf. Amos 3:12, and yet destined to destruction by the Romans, those Raptores Orbis robbers of the world, (their former preservation being but a reservation to future mischief), for their desperate obstinace and incorrigibility. Feed them] Saith God to the prophets; for their ordinary shepherds have cast off all care of their good. Tell them what evil will betide them unless they repent; forewarn them "to flee from the wrath to come," Matthew 3:7; to take course that they may "escape all…
Read John Trapp on Zechariah 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4-17) The great difficulty of this passage, which is metaphorical and symbolical throughout, consists in the fact that hardly any clue to the interpretation is given to us. Thus commentators are quite unable to agree as to whether the shepherds spoken of are heathen or native rulers. And on this point the whole nature of the interpretation turns. Guided by the language of Zec 11:6; Zechariah 11:10, we conclude that the shepherds represent foreign oppressors. Our prophet seems to have had Ezekiel 37:16-22 in his mind when he, probably in a vision, performed the symbolical acts of the two shepherds; but he had also Ezekiel 34 in view. In feeding the flock, he actually, though, no doubt…
Read Charles John Ellicott on Zechariah 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Feed the flock of the slaughter] This people resemble a flock of sheep fattened for the shambles; feed, instruct, this people who are about to be slaughtered.
Read AdamClarke on Zechariah 11 →CambridgeThe Cambridge Bible for Schools and Colleges4. Feed] The person addressed is Zechariah. The passage is dramatic. The prophet is represented as personating, inclusively perhaps, as is so generally the case in O. T. prophecy, the long line of Jehovah’s true shepherds, but chiefly and ultimately the Good Shepherd of whom they all were types. Compare, as illustrating the rejection alike of the whole typical order and of the Antitype, St Stephen’s words: “Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One, of whom ye have been now the betrayers and the murderers.” Acts 7:52. “Hic autem non recitat propheta simpliciter quale mandatum ipse acceperit a Deo: sed…
Read Cambridge on Zechariah 11 →Albert Barnes1798–1870Barnes' Notes on the BibleThus saith the Lord my God, Feed the flock of the slaughter - The fulfillment of the whole prophecy shows, that the person addressed is the prophet, not in, or for himself, but (as belongs to
Read Albert Barnes on Zechariah 11 →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 my God says: “Pasture the flock marked for slaughter,
Yahweh my God says: “Feed the flock of slaughter.
This is what the LORD my God says: “Pasture the flock marked for slaughter,
The Lord my God says this: “Shepherd the flock set aside for slaughter.
Tyndale line
Thus saith the LORD my God; Feed the flock of the slaughter;
Thus said Jehovah my God: Feed the flock of slaughter;
Thus said the LORD my God: Feed the flock of slaughter;
Thus saith the LORD my God; Feed the flock of the slaughter;
Thus sayeth the Lord my God, Feede the sheepe of the slaughter.
Strictly literal
Thus saith Jehovah my God: Feed the flock of slaughter,
Thus said Jehovah my God: 'Feed the flock of the slaughter,
Thus said my God YHWH: “Feed the flock of the slaughter,
Thus hath said the Lord my God, Feed the flocks [that are destined for] the slaughter;
This is what Yahweh my God says, “Like a shepherd, watch over the flock set aside for slaughter!
From the Latin
Thus saith the Lord my God: Feed the flock of the slaughter,
Simplified
This is what the Lord my God says: Become a shepherd of the flock marked for slaughter.
This is what the Lord my God has said: Take care of the flock of death;
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 (MT) of Zechariah 11:4 reads, "כֹּ֥ה אָמַ֖ר יְהוָ֣ה אֱלֹהָ֑י רְעֵ֖ה אֶת־ צֹ֥אן הַהֲרֵגָֽה׃" which translates to, "This is what the LORD my God says: 'Pasture the flock marked for slaughter.'" The Septuagint (LXX) has a similar phrase, with 7 of the 8 words matching the MT in meaning, although the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this specific verse, thus confirming the agreement of the MT and LXX in this instance.
כֹּ֥ה אָמַ֖ר יְהוָ֣ה אֱלֹהָ֑י רְעֵ֖ה אֶת־ צֹ֥אן הַהֲרֵגָֽה׃
7 of the 8 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 Zechariah 11:4
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
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/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-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
shep'-erd (ro`eh, ro`i; poimen, "a feeder"): The sheep owner frequently tends the flocks himself (Ge 4:4; 30:40; compare Eze 34:12), but more often he delegates the work to his children (Ge 29:9; 1Sa 16:19; 17:15) or relatives (Ge 31:6). In such cases the sheep have good care because the keepers have a personal interest in the well-being of the animals, but when they are attended by a hireling (1Sa 17:20) the flocks may be neglected or abused (Isa 56:10,11; Eze…
Shepherd
A word naturally of frequent occurence in Scripture. Sometimes the word “pastor” is used instead (Jer. 2:8; 3:15; 10:21; 12:10; 17:16). This word is used figuratively to represent the relation of rulers to their subjects and of God to his people (Ps. 23:1; 80:1; Isa. 40:11; 44:28; Jer. 25:34, 35; Nahum 3:18; John 10:11, 14; Heb. 13:20; 1 Pet. 2:25; 5:4).
In a nomadic state of society every man, from the sheikh down to the slave, is more or less a shepherd. The progenitors of the Jews in the patriarchal age were nomads, and their history is rich in scenes of pastoral life. The occupation of tending the flocks was undertaken,not only by the sons of wealthy chiefs, (Genesis 30:29) ff.; Genesis37:12 ff., but even by their daughters. (Genesis 29:6,8; Exodus 2:10) The Egyptian captivity did march to implant a love of settled abode, and consequently we find the tribes which still retained a taste for shepherd life selecting their own quarters apart from their brethren in the transjordanic district. (
Or PASTOR.
Abel was a keeper of sheep, Ge 4:2, as were the greater number of the ancient patriarchs. When men began to multiply, and to follow different employments, Jabal son of Lamech was acknowledged as father, that is, founder of shepherd and nomads, Ge 4:20. A large part of the wealth of ancient patriarchs consisted in flocks and herds, the care of which was shared by their sons, daughters, and servants. Rachel the bride of Jacob was a shepherdess, Ge 29:6; his sons, the fathers of the tribes of Israel were shepherds, and so was David their king, Ps 78:70-72. The employment is highly honored in the Bible, Lu 2:8-20. In…
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
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 constructHNcbsc
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…
הֲרֵגָה (haregah) is a feminine noun meaning 'slaughter' or 'killing.' It is derived from the root word for slaughter, הָרַג (harag). The term is associated with the concept of slaughter, particularly in contexts like Topheth, a site linked to sacrificial practices.
הֲרֵגָה n.f. slaughter
base
H2028 הֲרֵגָה
2028 haregah har-ay-gaw'
feminine of 2027; slaughter:--slaughter.
see HEBREW for 02027
הֲרֵגָה (ha.re.gah) — (Topheth of) Slaughter.
a killing, slaughter
Combined with to.phet (תֹּ֫פֶת "Topheth" H8612)
הֲרֵגָה (ha.re.gah) — slaughter.
a killing, slaughter
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa