Zechariah 9:11 — Word Study
WLCגַּם־ אַ֣תְּ בְּדַם־ בְּרִיתֵ֗ךְ שִׁלַּ֤חְתִּי אֲסִירַ֙יִךְ֙ מִבּ֔וֹר אֵ֥ין מַ֖יִם בּֽוֹ׃
BSAAs for youʼattâh [also, even] because of the blooddâm [the liquid that flows through the body] of [My] covenantbᵉrîyth [promise, agreement] I will releaseshâlach■ [set free, send forth] your prisonersʼâçîyr [captives, those bound] from the waterlessʼayin [dry, barren] pitbôwr [cistern, prison]
| Greek | English | Parsing |
|---|---|---|
| גַּם־ | also | Adverb |
| אַ֣תְּ | you | Pronoun |
| בְּדַם־ | by [the] blood of | Preposition, noun common masculine singular construct |
| בְּרִיתֵ֗ךְ | covenant your | Noun common feminine singular construct, suffix |
| שִׁלַּ֤חְתִּי | I will set free | Verb, Piel, perfect first person common singular |
| אֲסִירַ֙יִךְ֙ | prisoners your | Noun common masculine plural construct, suffix |
| מִבּ֔וֹר | from a pit | Preposition, noun common masculine singular construct |
| אֵ֥ין | [which] not | Noun common, masculine singular construct |
| מַ֖יִם | water | Noun common, masculine plural absolute |
| בּֽוֹ׃ | [is] in it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As for you, because of the blood of My covenant, I will release your prisoners from the waterless pit. |
| KJV | As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. |
| ASV | As for thee also, because of the blood of thy covenant I have set free thy prisoners from the pit wherein is no water. |
| YLT | Also thou — by the blood of thy covenant, I have sent thy prisoners out of the pit, There is no water in it. |
| WEB | As for you also, because of the blood of your covenant, I have set free your prisoners from the pit in which is no water. |
| BBE | And as for you, because of the blood of your agreement, I have sent out your prisoners from the deep hole in which there is no water. |
Where they part company is שִׁלַּ֤חְתִּי — see How Translations Differ.
The sentence centers on a main clause that expresses God's promise, supported by phrases that clarify the reason and specifics of the release.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמַיִם
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 — Zechariah 9:11
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 — God's Promise of Restorationgenerated
Zechariah 9:11 is a declaration from God about His covenant with His people. It emphasizes the significance of the blood of the covenant and the promise of liberation from captivity. The surrounding verses speak of God's power to bring peace and restoration, highlighting His commitment to His people amidst their struggles.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 5:31 | But you stand here with Me, that I may speak to you all the commandments and statutes and ordinances you are to teach them to follow in the land that I am giving them to possess.” |
| 2 | 2 Samuel 13:13 | Where could I ever take my shame? And you would be like one of the fools in Israel! Please speak to the king, for he will not withhold me from you.” |
| 3 | 2 Chronicles 7:17 | And as for you, if you walk before Me as your father David walked, doing all I have commanded you, and if you keep My statutes and ordinances, |
| 4 | Daniel 2:29 | As you lay on your bed, O king, your thoughts turned to the future, and the Revealer of Mysteries made known to you what will happen. |
| 5 | Exodus 24:8 | So Moses took the blood, sprinkled it on the people, and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.” |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — בְּרִית, be.ri.Tekhgenerated
The word בְּרִית (berith) means 'covenant' and refers to a formal agreement or promise, particularly between God and His people. This term carries deep significance in the biblical context, often associated with commitments that involve sacrifice and dedication.
Covenants in the Bible establish relationships and obligations, indicating a mutual commitment. This word's usage here underscores the importance of God's promise, which is foundational for the hope and freedom He offers.
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 main verb of the verse is שִׁלַּ֤חְתִּי, I will set free, which governs the entire sentence. It is followed by a noun phrase, אֲסִירַ֙יִךְ֙, your prisoners, indicating who is being set free, and a prepositional phrase, מִבּ֔וֹר, from the pit, specifying the location from which they are released.
The structure emphasizes the action of God in liberating His people, with the direct address אַ֣תְּ you highlighting the personal nature of the promise.
Septuagint Backgroundgenerated
In the Septuagint, בְּרִית is rendered as διαθήκης, indicating a formal agreement or testament. This choice aligns with the Hebrew meaning but emphasizes the legal and binding nature of the covenant.
The Greek translation reflects the seriousness of God's promise, suggesting a continuity of meaning that resonates with the Hebrew text.
In plain words — the whole versegenerated
Zechariah 9:11 speaks of God's promise to free His people from captivity because of the blood of His covenant. This verse highlights the importance of God's agreements with His people and His commitment to restore them from their struggles.
Frequently Asked Questionsgenerated
The blood of the covenant represents the seriousness of God's promise and the sacrifices involved in maintaining that relationship, symbolizing life and commitment.
The prisoners refer to those who are held captive, whether physically, spiritually, or emotionally. God promises to release them as a sign of His faithfulness.
The pit symbolizes a place of confinement or despair, often associated with suffering or hopelessness. God's promise is to bring freedom from such conditions.
This verse connects with themes of redemption and restoration found throughout the Bible, particularly in God's covenants with His people and His promises of deliverance.
Reflection Questionsgenerated
- In what ways do I see God's promises fulfilled in my life?
- How can I better understand the significance of God's covenant with me?
- What does it mean to be set free from my own 'pits' or struggles?
- How can I share the hope of God's promises with others who feel trapped?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss themes of liberation and resurrection, illustrating its significance in Christian thought.
The sun was darkened because of the Sun of justice. The rocks were rent because of “the spiritual rock.” Tombs were opened, and the dead arose, because of him who was “free among the dead.” He “sent forth his prisoners out of the pit,Early Church Fathers on Zechariah 9 →
You also, in the blood of your covenant, have sent forth your prisoners from the pit in which there is no water. Return to the stronghold, you prisoners of hope. Even today I declare that I will restore double to you.Early Church Fathers on Zechariah 9 →
It was fitting that the herald of his resurrection is reported to have been sitting, so that by sitting he might prefigure him who, having triumphed over the author of death, would ascend to his seat in the everlasting kingdom.Early Church Fathers on Zechariah 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 9:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs for thee also,.... These words are not spoken to Christ, for את, "thee", is of the feminine gender; but the congregation of Israel, as Kimchi observes; or the church of God: nor are they the words
Read John Gill on Zechariah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. As for thee also - i:e., "the daughter of Zion," or "Jerusalem" (Zechariah 9:9), the theocracy.
Read Robert Jamieson on Zechariah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs for thee, O Zion, and Jerusalem, thou Jewish church: these words are Christ’ s words to her, not the prophet’ s words to Christ, though papists would have it so, to countenance a limbus patrum. By the blood, by my blood, saith Christ, of thy covenant, in which thy covenant is confirmed: it is God’ s covenant as made by him, it is Zion’ s covenant as made for her, it is Christ’ s also as made in him. I have sent forth thy prisoners; I have delivered and released. Cyrus indeed by his edict sent the Jews home, but in this he was Christ’ s servant, and Christ was mindful of the covenant, and, to perform this, brought them up. Out of the pit wherein is no water; Babylon, compared to a pit in…
Read Matthew Poole on Zechariah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 9:11 As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein [is] no water.Ver. 11. As for thee also] O daughter of Sion, O my Church; not, O Christ, the King of the Church, as the Greek and Latin Fathers, and after them the Popish commentators, will needs have it, the better to establish their chimera of Limbus Patrum, Christ here, by an aposiopesis (an ordinary figure), or keeping back something unspoken through earnestness of affection, bespeaks his people in this sort; Etiam tu, As for thee also, I will surely impart unto thee the benefits of that of my kingdom, as I have already begun to do in delivering you out of that waterless…
Read John Trapp on Zechariah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Thee—i.e., Zion. By the blood of thy covenant.—Comp. Exodus 24:3-8. By means in consideration of. The pit.—i.e., Babylon.
Read Charles John Ellicott on Zechariah 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. As for thee also (Jerusalem) by the blood of thy covenant] The covenant made with Abraham, Isaac, Jacob, and the Israelites in general, and ratified by the blood of many victims; until the time should come in which the Messiah should shed his blood, as typified by the ancient sacrifices. I have sent forth thy prisoners] Those who were under the arrest of God's judgments; the human race, fast bound in sin and misery, and who by the pitifulness of his tender mercy were loosed, he dying in their stead.
Read AdamClarke on Zechariah 9 →CambridgeThe Cambridge Bible for Schools and Colleges11. As for thee also] Lit. also thou, i.e. as regards thee (O daughter of Sion), I will also (in addition to all that has been promised, Zechariah 9:9-10) liberate thy captives.” So Maurer: “Gaude, Sionia! veniet rex tuus tibi, justus cet.; removebuntur instrumenta belli, alta pax erit; auctum erit imperium tuum mirum in modum; etiam captivos tuos, qui in terris exteris detinentur, tibi restituam memor f�deris facti cum majoribus.” by the blood of thy covenant] because of, &c. R. V., i.e. the covenant which I have made with thee. Exodus 24:5-8. Comp. for the higher reference, Matthew 26:28; Hebrews 9:15. the pit wherein is no water] The “pit,” Genesis 40:15, or “house of the pit,” Exodus…
Read Cambridge on Zechariah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleAs for thee also - The prophet turns from the deliverance of the whole world to the former people, the sorrows which they should have in the way, and the protection which God would bestow upon them
Read Albert Barnes on Zechariah 9 →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
As for you, because of the blood of My covenant, I will release your prisoners from the waterless pit.
As for you also, because of the blood of your covenant, I have set free your prisoners from the pit in which is no water.
As for you, because of the blood of My covenant, I will release your prisoners from the waterless pit.
Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit.
Tyndale line
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
As for thee also, because of the blood of thy covenant I have set free thy prisoners from the pit wherein is no water.
As for thee also, because of the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit in which is no water.
Thou also shalt be saued through the blood of thy couenant. I haue loosed thy prisoners out of the pit wherein is no water.
Strictly literal
As for thee also, by the blood of thy covenant, I will send forth thy prisoners out of the pit wherein is no water.
Also thou — by the blood of thy covenant, I have sent thy prisoners out of the pit, There is no water in it.
Also You—by the blood of Your covenant, || I have sent Your prisoners out of the pit, || There is no water in it.
As for thee also, because of the blood of thy covenant, do I send forth thy prisoners out of the pit wherein there is no water.
As for you, because of the blood of my covenant with you, I will set your prisoners free from the pit where there is no water.
From the Latin
Thou also by the blood of thy testament hast sent forth thy prisoners out of the pit, wherein is no water.
Simplified
And as for you, because my agreement with you, sealed with blood, I will set you free from the waterless pit.
And as for you, because of the blood of your agreement, I have sent out your prisoners from the deep hole in which there is no water.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Zechariah 9:11 states, "גַּם־ אַ֣תְּ בְּדַם־ בְּרִיתֵ֗ךְ שִׁלַּ֤חְתִּי אֲסִירַ֙יִךְ֙ מִבּ֔וֹר אֵ֥ין מַ֖יִם בּֽוֹ׃" which translates to, "As for you, because of the blood of My covenant, I will release your prisoners from the waterless pit." The Septuagint, while it presents a different word order and structure, matches 8 of the 10 words from the Masoretic Text, indicating a strong agreement between the two texts. However, the Septuagint's exact wording is not provided in this instance, so specific differences in phrasing cannot be detailed. There are no significant variations noted from the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, suggesting a consistent transmission of the text across these ancient witnesses.
גַּם־ אַ֣תְּ בְּדַם־ בְּרִיתֵ֗ךְ שִׁלַּ֤חְתִּי אֲסִירַ֙יִךְ֙ מִבּ֔וֹר אֵ֥ין מַ֖יִם בּֽוֹ׃
8 of the 10 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 9:11
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.
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
HD — AdverbHD
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.'
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2fs
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
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
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
אָסִיר (asiyr) refers to a bondman or prisoner, indicating someone who is bound or held captive. The word is derived from a root meaning 'to bind.' It is consistently used in the context of captivity, as noted in the entries.
אָסִיר n.m. bondman, prisoner
base
H615 אָסִיר bondman, prisoner
615 'aciyr aw-sere'
from 631; bound, i.e. a captive:--(those which are) bound,
prisoner.
see HEBREW for 0631
אָסִיר (a.sir) — prisoner.
prisoner, captive, bondman
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
בּוֹר (bor) refers to a pit, well, or cistern, often used for water storage or as a dungeon. It can also denote a grave pit. The term appears in various contexts, including the specific location known as the cistern of Sirah, mentioned in 2 Samuel 3:26. The entries consistently emphasize its function as a hole or pit.
בּוֹר n.m. pit, cistern, well
cistern, containing water, made by digging
later appar. well
pit
dungeon
(poet. & late; never c. art.) pit of the grave
base
בּוֹר הַסִּרָה n.pr.loc. 2 S 3:26 (cistern of Sirah)
ref
H953a בּוֹר pit, cistern, well H953b בּוֹר הַסִּרָה (cistern of Sirah)
953 bowr bore
from 952 (in the sense of 877); a pit hole (especially one
used as a cistern or a prison):--cistern, dungeon, fountain,
pit, well.
see HEBREW for 0952
see HEBREW for 0877
בּוֹר (bor) — pit.
pit, well, cistern, dungeon, pit of the grave
בּוֹר (bor) — Cistern.
Cistern of Sirah
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
HNcmpa — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms