Zechariah 11:8 — Word Study
WLCוָאַכְחִ֛ד אֶת־ שְׁלֹ֥שֶׁת הָרֹעִ֖ים בְּיֶ֣רַח אֶחָ֑ד וַתִּקְצַ֤ר נַפְשִׁי֙ בָּהֶ֔ם וְגַם־ נַפְשָׁ֖ם בָּחֲלָ֥ה בִֽי׃
BSAAnd in oneʼechâd [a single] monthyerach I dismissedkâchad▸ [cut off, removed] threeshâlôwsh [a trio, thrice] shepherdsrâʻâh [rulers, caretakers] My soulnephesh [the essence of my being, my inner self] grew impatientqâtsar▸ [weary, loathed] and their soulsnephesh [their inner beings, their hearts] alsogam detestedbâchal△■ [abhorred, loathed]
| Greek | English | Parsing |
|---|---|---|
| וָאַכְחִ֛ד | and I annihilated | Verb, Hiphil, sequential imperfect first person common singular |
| אֶת־ | the object marker | Particle |
| שְׁלֹ֥שֶׁת | [the] three | Noun common, both singular construct |
| הָרֹעִ֖ים | the shepherds | Particle, verb qal participle (active) masculine plural |
| בְּיֶ֣רַח | in a month | Preposition, noun common masculine singular absolute |
| אֶחָ֑ד | one | Noun common, feminine singular absolute |
| וַתִּקְצַ֤ר | and it was short | Verb, Qal, sequential imperfect third person feminine singular |
| נַפְשִׁי֙ | self my | Noun common feminine singular construct, suffix |
| בָּהֶ֔ם | with them | Preposition, suffix |
| וְגַם־ | and also | Conjunction, adverb |
| נַפְשָׁ֖ם | self their | Noun common feminine singular construct, suffix |
| בָּחֲלָ֥ה | it loathed | Verb, Qal, participle (active) feminine singular |
| בִֽי׃ | me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And in one month I dismissed three shepherds. My soul grew impatient with the flock, and their souls also detested me. |
| KJV | Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me. |
| ASV | And I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me. |
| YLT | And I cut off the three shepherds in one month, and my soul is grieved with them, and also their soul hath abhorred me. |
| WEB | I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me. |
| BBE | And in one month I put an end to the three keepers of the flock; for my soul was tired of them, and their souls were disgusted with me. |
All translations agree on the meaning of the key actions in this verse.
The verse contains multiple clauses that express God's actions and emotions towards the shepherds and the flock.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּחַד
The sentence as the grammar sees it Open the tree ›
1 of 13 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 — Zechariah 11:8
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 Against the Shepherdsgenerated
Zechariah 11:8 describes a moment of divine judgment where God dismisses three shepherds, indicating a significant turning point in His relationship with Israel's leaders. This passage reflects God's frustration with their leadership and the consequences that follow. The surrounding verses elaborate on the context of these shepherds and the flock they were meant to guide, emphasizing the urgency of God's message.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 5:7 | They have been unfaithful to the LORD; for they have borne illegitimate children. Now the New Moon will devour them along with their land. |
| 2 | Matthew 23:34–36 | Because of this, I am sending you prophets and wise men and teachers. Some of them you will kill and crucify, and others you will flog in your synagogues and persecute in town after town. |
| 3 | Matthew 24:50–51 | The master of that servant will come on a day he does not expect and at an hour he does not anticipate. |
| 4 | Leviticus 26:11–30 | And I will make My dwelling place among you, and My soul will not despise you. |
| 5 | Deuteronomy 32:19 | When the LORD saw this, He rejected them, provoked to anger by His sons and daughters. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — וָאַכְחִ֛ד, va.'akh.Chidgenerated
The verb כָּחַד (kachad) means to hide or conceal, but in this context, it conveys the idea of destruction or removal. The Hiphil form indicates an action performed by the subject, which in this case is God, expressing His authority to dismiss or annihilate.
This word is used to illustrate God's decisive action against the shepherds, highlighting His role as the ultimate caretaker of His flock. The choice of this verb reflects the seriousness of the situation and the depth of God's displeasure.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of וָאַכְחִ֛ד as 'I dismissed' or 'I annihilated,' reflecting the gravity of the action taken by God.
Sentence Structuregenerated
The finite verb וָאַכְחִ֛ד governs the sentence, indicating the action of dismissal. It is followed by a noun phrase that specifies the object of the action, three shepherds, and a prepositional phrase that indicates the time frame of one month.
The structure emphasizes the immediacy of God's action and the direct relationship between His impatience and the shepherds' failures.
Septuagint Backgroundgenerated
The Septuagint translates וָאַכְחִ֛ד as ἐχαρῶ, which carries a sense of joy or pleasure. This translation may reflect a different interpretative angle, suggesting that the act of dismissal was not just punitive but also a necessary step towards renewal.
This choice indicates a possible theological nuance in the understanding of God's judgment, where the removal of the shepherds is seen as a precursor to a more favorable outcome.
In plain words — the whole versegenerated
Zechariah 11:8 describes how God dismissed three shepherds in just one month due to His impatience with them and the flock. This reflects God's deep frustration with the leaders of His people and their failure to care for the congregation.
Frequently Asked Questionsgenerated
It signifies God's judgment on the leaders of Israel for their failure to guide and protect the people.
God's impatience reflects His desire for His people to be led well and to respond to His guidance.
It serves as a warning about the responsibilities of leaders and the consequences of failing to fulfill those duties.
This verse highlights the theme of judgment and restoration that runs throughout the book, emphasizing God's commitment to His people.
Reflection Questionsgenerated
- In what ways can I ensure that I am a good leader or guide for others?
- How do I respond when I feel that God is impatient with me?
- What lessons can I take from the shepherds' failures to apply in my own life?
- How can I support those who are in positions of leadership to fulfill their responsibilities?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it in the context of leadership and divine judgment.
And I took for myself two staffs: one I called Beauty, and the other I called Cords (or Funicles); and I fed the flock. And I cut off three shepherds in one month, and my soul was grieved with them; for their soul also varied against me.Early Church Fathers on Zechariah 11 →
We may understand this historically of Moses and Aaron. Moses—and Aaron also—was conducted to but not inducted into the Promised Land. Jesus took Moses’ place. Be sure you grasp the significance of what is written.Early Church Fathers on Zechariah 11 →
Three shepherds in one month: That is, in a very short time. By these three shepherds probably are meant the latter princes and high priests of the Jews, whose reign was short.Early Church Fathers on Zechariah 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 11:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThree shepherds also I cut off in one month,.... Not Moses, Aaron, and Miriam, as is suggested in the Talmud (e); nor David, Adonijah, and Joab, who died in the space of a month; nor the three kings,
Read John Gill on Zechariah 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThree shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me.
Read Robert Jamieson on Zechariah 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThree, put for many, a definite for an indefinite number. Shepherds, negligent or greatly faulty. I cut off; put out of office, or, by discovering their faults, made them lie hid and conceal themselves. In one month; in a little time. My soul loathed them; hated their treachery and idleness. Their soul also abhorred me: disgraced and turned out, they hated him; in which these shepherds had too many of the Jews that sided with them, and that bore a hatred to the true Shepherd and to his impartial executing severity on the wicked shepherds.
Read Matthew Poole on Zechariah 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 11:8 Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me.Ver. 8. Three shepherds also I cut off in one month] That is, in a short time I took away and displaced, even by the heathen princes, many proud princes and priests; such as were Menelaus, Jason, the Aristobuli, Hircani, Annas, Caiaphas, and others: or, I removed those three sorts of shepherds of the old law, viz. princes, prophets, and priests. Thus Theodoret and Vatablus. Diodati understands the text of the three chief empires that had tyrannized over the people, Zechariah 11:6; Zechariah 11:3; Zechariah 11:12; Zechariah 11:10. Namely, the Chaldean, Persian, and Grecian…
Read John Trapp on Zechariah 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The effect of the prophet’s (i.e., God’s) feeding the flock is that He “cut off three shepherds in one month.” As in Ezekiel and Daniel (Ezekiel 4:4-6; Daniel 9:24-27, &c.), the space of time mentioned here seems to be symbolical; and taking a day for a year, one month will mean about thirty years. Some take “one month” to mean “a short time.” This interpretation will also agree with our view of the case. Some, again, take each day to represent seven years—so that thirty days would be two hundred and ten years—and explain the three shepherds as the Babylonian, Medo-Persian, and Macedonian Empires, which lasted two hundred and fifteen years, from the captivity to Babylon up to the death…
Read Charles John Ellicott on Zechariah 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Three shepherds also I cut off in one month] Taking this literally, some think the three shepherds mean the three Maccabees, Judas, Jonathan, and Simon; others, the three wicked high priests, Jason, Alcimus, and Menelaus; others, the three last princes of the Asmonean race, Alexander, Hyrcanus, and Antigonus. Perhaps three orders may be intended: 1. The priesthood. 2. The dictatorship, including the Scribes, Pharisees, &c. 3. The magistracy, the great sanhedrin, and the smaller councils. These were all annihilated by the Roman conquest.
Read AdamClarke on Zechariah 11 →CambridgeThe Cambridge Bible for Schools and Colleges8. Three shepherds … in one month] This has been understood to refer either to three historical persons, e.g. Zachariah, Shallum (2 Kings 15:8; 2 Kings 15:13) and some third usurper, not mentioned in the history, of the same time, or Antiochus Epiphanes, Antiochus Eupator and Demetrius I., in the time of the Maccabees (though it is difficult to believe that these could have been called shepherds of Israel); or else to the three offices of king, priest and prophet. But all these references break down, and it is better to take the words generally, as describing the prompt and vigorous action of Jehovah’s shepherd in dealing with the evil shepherds (Zechariah 10:3), as well as in feeding the…
Read Cambridge on Zechariah 11 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd I cut off three shepherds in one month - Jerome: “I have read in some one’s commentary, that the shepherds, cut off in the indignation of the Lord, are to be understood of priests and false
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
And in one month I dismissed three shepherds. My soul grew impatient with the flock, and their souls also detested me.
I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me.
And in one month I dismissed three shepherds. My soul grew impatient with the flock, and their souls also detested me.
Next I eradicated the three shepherds in one month, for I ran out of patience with them and, indeed, they detested me as well.
Tyndale line
Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me.
And I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me.
And I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me.
Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me.
Three shepherdes also I cut off in one moneth, and my soule lothed them, and their soule abhorred me.
Strictly literal
And I destroyed three shepherds in one month; and my soul was vexed with them, and their soul also loathed me.
And I cut off the three shepherds in one month, and my soul is grieved with them, and also their soul hath abhorred me.
And I cut off the three shepherds in one month, and my soul is grieved with them, and also their soul has abhorred me.
And I removed the three shepherds in one month; and my soul was tired of them, and also their soul abhorred me.
In one month I destroyed the three shepherds. I became impatient with them, and they also hated me.
From the Latin
And I cut off three shepherds in one month, and my soul was straitened in their regard: for their soul also varied in my regard.
Simplified
In one month I dismissed three shepherds. I became impatient with them , and they also hated me.
And in one month I put an end to the three keepers of the flock; for my soul was tired of them, and their souls were disgusted with me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with a close correspondence in wording. However, the Septuagint's rendering introduces a different emotional tone, suggesting a complex understanding of God's actions.
וָאַכְחִ֛ד אֶת־ שְׁלֹ֥שֶׁת הָרֹעִ֖ים בְּיֶ֣רַח אֶחָ֑ד וַתִּקְצַ֤ר נַפְשִׁי֙ בָּהֶ֔ם וְגַם־ נַפְשָׁ֖ם בָּחֲלָ֥ה בִֽי׃
12 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.
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 11:8
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.
כָּחַד (kachad) is a Hebrew verb meaning to hide or conceal. It can also imply destruction or desolation, with various forms indicating actions like being hidden (Niphal) or actively hiding (Hiphil). The entries highlight its use in different contexts, but do not provide specific verse references.
[כָּחַד] vb. not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
Niph.
be hidden
be effaced, destroyed
Pi. hide
Hiph.
hide
efface, annihilate
base
H3582 [כָּחַד] not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
3582 kachad kaw-khad'
a primitive root; to secrete, by act or word; hence
(intensively) to destroy:--conceal, cut down (off), desolate,
hide.
כָּחַד (ka.chad) — to hide.
1) to hide, conceal, cut off, cut down, make desolate, kick
1a) (Niphal)
1a1) to be hidden
1a2) to be effaced, be destroyed, be cut off
1b) (Piel) to cover, hide
1c) (Hiphil)
1c1) to hide
1c2) to efface, annihilate
Conj | V-Hiphil-ConsecImperf-1cs — Verb · Hiphil · sequential imperfect first person common singularHc/Vhw1cs
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 שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — Noun common · both singular constructHNcbsc
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
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
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
- Early mention of
- Usually carried a scrip or bag
- Carried a staff or rod
- Dwelt in tents while tending their flocks
יֶ֫רַח (yerach) means 'month' and is derived from an unused root of uncertain meaning. It refers to a lunar cycle or calendar month and is associated with the moon. The Aramaic equivalent is יְרַח (ye.rach).
יֶ֫רַח n.m. month
base
H3391 יֶ֫רַח month
3391 yerach yeh'-rakh
from a unused root of uncertain signification; a lunation,
i.e. month:--month, moon.
יֶ֫רַח (ye.rach) — month.
1) month (lunar cycle), moon
1a) month
1b) calendar month
Aramaic equivalent: ye.rach (יְרַח "month" H3393)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.
Month
Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.
“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…
From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…
The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
בָּחֵל (bachal) is a Hebrew verb meaning to feel loathing or to abhor. It can also imply gaining something hastily or greedily, with a specific reference to an inheritance obtained through greed in Proverbs 20:21. The entries suggest a dual focus on both emotional aversion and greedy acquisition.
ref
H973a בָּחֵל feel loathing H973b בָּחֵל only Pu. Pt. an inheritance gotten by greed
973 bachal baw-khal'
a primitive root; to loath:--abhor, get hastily (from the
margin for 926).
see HEBREW for 0926
בָּחֵל (ba.chal) — to loath.
to loathe, abhor, feel loathing
בָּחֵל (ba.chal) — be greedy.
1) to gain by greed
1a) (Qal) to gain by greed, gain hastily
1b) (Pual) obtained by greed
V-Qal-Perf-3fs — Verb · Qal · participle (active) feminine singularHVqrfsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs