Zechariah 9:4 — Word Study
WLCהִנֵּ֤ה אֲדֹנָי֙ יֽוֹרִשֶׁ֔נָּה וְהִכָּ֥ה בַיָּ֖ם חֵילָ֑הּ וְהִ֖יא בָּאֵ֥שׁ תֵּאָכֵֽל׃
BSABeholdhinnêh [look, see] the LordʼĂdônây [Adonay, the sovereign God] will impoverish heryârash▸ [dispossess, take away her heritage] and castnâkâh■ [smite, strike] her wealthchayil [power, strength] into the seayâm [the Mediterranean, a large body of water] ◂and shehûwʼ [the city, the nation] will be consumedʼâkal▸ [devoured, eaten] by fireʼêsh [divine judgment, refining flames]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֤ה | there! | Particle |
| אֲדֹנָי֙ | [the] Lord | Noun proper |
| יֽוֹרִשֶׁ֔נָּה | he will dispossess it | Verb hiphil imperfect third person masculine singular, suffix |
| וְהִכָּ֥ה | and he will strike | Verb, Hiphil, sequential perfect third person masculine singular |
| בַיָּ֖ם | in the sea | Preposition, noun common masculine singular absolute |
| חֵילָ֑הּ | wealth its | Noun common masculine singular construct, suffix |
| וְהִ֖יא | and it | Conjunction, pronoun |
| בָּאֵ֥שׁ | by fire | Preposition, noun common both singular absolute |
| תֵּאָכֵֽל׃ | it will be consumed | Verb, Niphal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, the Lord will impoverish her and cast her wealth into the sea, and she will be consumed by fire. |
| KJV | Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire. |
| ASV | Behold, the Lord will dispossess her, and he will smite her power in the sea; and she shall be devoured with fire. |
| YLT | Lo, the Lord doth dispossess her, And He hath smitten in the sea her force, And she with fire is consumed. |
| WEB | Behold, the Lord will dispossess her, and he will strike her power in the sea; and she will be devoured with fire. |
| BBE | See, the Lord will take away her heritage, overturning her power in the sea; and she will be burned up with fire. |
Where they part company is in the interpretation of יֽוֹרִשֶׁ֔נָּה — see How Translations Differ.
The verse contains a main clause followed by two phrases that elaborate on the actions and their consequences.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbוְ
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 9:4
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 Judgment Against Tyregenerated
Zechariah 9:4 reveals God's impending judgment on Tyre, a city that has amassed great wealth and fortified itself against threats. The prophecy emphasizes the totality of the destruction that will come upon her, highlighting both the loss of material wealth and the divine retribution that will follow. This is part of a larger context where God asserts His sovereignty over nations and their fates.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:2 | Ill-gotten treasures profit nothing, but righteousness brings deliverance from death. |
| 2 | Proverbs 11:4 | Riches are worthless in the day of wrath, but righteousness brings deliverance from death. |
| 3 | Isaiah 23:1–7 | This is the burden against Tyre: Wail, O ships of Tarshish, for Tyre is laid waste, without house or harbor. Word has reached them from the land of Cyprus. |
| 4 | Ezekiel 28:16 | By the vastness of your trade, you were filled with violence, and you sinned. So I drove you in disgrace from the mountain of God, and I banished you, O guardian cherub, from among the fiery stones. |
| 5 | Joel 3:8 | I will sell your sons and daughters into the hands of the people of Judah, and they will sell them to the Sabeans—to a distant nation.” Indeed, the LORD has spoken. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יֽוֹרִשֶׁ֔נָּה, yo.ri.She.nahgenerated
The verb יָרַשׁ (*yarash*) means to dispossess or take possession, indicating a forceful removal of what belongs to another. In this verse, it emphasizes God's action of stripping Tyre of her wealth, suggesting a complete overthrow of her status and security.
The parsing indicates a hiphil imperfect form, meaning the action is ongoing or future. This reinforces the idea that God will actively intervene in Tyre's affairs, ensuring that her riches are taken away and her power diminished.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the key actions in this verse.
Sentence Structuregenerated
The verse consists of several clauses, with the main action driven by the verb יֽוֹרִשֶׁ֔נָּה, he will dispossess. The structure emphasizes the sequential actions of impoverishing and casting wealth into the sea, culminating in the city being consumed by fire.
This structure highlights the cause-and-effect relationship between God's judgment and Tyre's fate, with each action building upon the last.
Septuagint Backgroundgenerated
The Septuagint translates יֽוֹרִשֶׁ֔נָּה as κληρονομήσει, which means 'he will inherit' or 'he will possess'. This choice suggests a broader interpretation of dispossession, indicating that what is taken from Tyre will be given to another.
This rendering highlights the divine authority in the transfer of power, reinforcing the theme of God's sovereignty over nations.
In plain words — the whole versegenerated
Zechariah 9:4 tells us that the Lord will take away Tyre's wealth and strength, casting it into the sea. The city will face destruction by fire, representing divine judgment. This prophecy serves as a warning about the consequences of pride and reliance on material wealth.
Frequently Asked Questionsgenerated
It signifies that God will strip Tyre of her wealth and power, indicating a loss of security and status.
Casting wealth into the sea symbolizes total loss and destruction, showing that it will be irretrievable.
Being consumed by fire represents divine judgment and destruction, often associated with purification or punishment.
This verse reflects God's sovereignty over nations, demonstrating that He can bring down the proud and wealthy as part of His divine plan.
Reflection Questionsgenerated
- What does this prophecy teach about the consequences of relying on wealth and power?
- How can we apply the message of divine judgment in our own lives today?
- In what ways can we recognize God's sovereignty over our circumstances?
- How does understanding this judgment against Tyre affect our view of justice and retribution?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's judgment and the consequences of pride, as seen in the writings of John Chrysostom.
Many, I know, respect the Jews and think that their present way of life is a venerable one. This is why I hasten to uproot and tear out this deadly opinion.Early Church Fathers on Zechariah 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 9:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, the Lord will cast her out,.... Or "inherit her" (f), or "them", as the Septuagint render the words; when, being converted, she would become the Lord's inheritance and possession, and her
Read John Gill on Zechariah 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire. Behold, the Lord will cast her out - (Ezekiel 26:4; Ezekiel 26:12; Ezekiel 27:27). Cast her out.
Read Robert Jamieson on Zechariah 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBehold; observe it, for I tell you truth; though strange, it will be so. The Lord will cast her out; the Lord will do this, he will eject and cast her out of her inheritance, as the word in the Hebrew, and he will inherit her, as the word also bears. God will do both, he will seize into his hand by some or other, and so put them out of all. Her fortifications shall not be able to secure her possession. He will smite her power in the sea; the Lord declares how he will do what he threatens against Tyre, where their strength lieth; he will break them, take away their shipping, and then both treasures will waste, trade will fail, and auxiliaries will not be gotten. And she, Tyre, probably Zidon…
Read Matthew Poole on Zechariah 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 9:4 Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire.Ver. 4. Behold, the Lord will cast her out] Or, impoverish her, as some render it; that is, for her money. God can soon let her blood in the vena cava, cavities of her veins, called Marsupium; and make her nudam tanquam ex mari. bare just as out of the sea, And then for her munitions, He will smite her power in the sea] She was seated in an island, upon munitions of rocks; the sea was to her instead of a threefold wall and ditch. She was better fortified than Venice is; which yet hath flourished above nine hundred years, and was never in the enemy’ s hands; whence…
Read John Trapp on Zechariah 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Will smite her power in the sea] See Ezekiel 26:17. Though Alexander did take Tyre, Sidon, Gaza, c. yet it seems that the prediction relative to their destruction was fulfilled by Nebuchadnezzar. See Amos 1:6-8; Zephaniah 2:4; Zephaniah 2:7.
Read AdamClarke on Zechariah 9 →
CambridgeThe Cambridge Bible for Schools and Colleges4. cast her out] Or, dispossess her, R. V. Lit. take possession of her, i.e. by ejecting her and coming into her place. Comp. Exodus 34:24. Ewald renders less satisfactorily will impoverish her. her power in the sea] The order of the Hebrew words is, shall smite in the sea her power; where “power” does not mean only, though it may possibly include, her bastions and fortifications (Psalms 48:14; Psalms 122:7), but is to be taken in its widest sense. “The scene of her pride was to be that of her overthrow; the waves which girt her round should bury her ruins and wash over her site. Even in the sea the hand of God should find her and smite her in it and into it, and so that she should abide in…
Read Cambridge on Zechariah 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleBehold - Such were the preparations of Tyre. Over against them, as it were, the prophet sets before our eyes the counsels of God.
Read Albert Barnes on Zechariah 9 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE FINAL TRIUMPH OF THE KINGDOM OF GOD, Zechariah 9:1 to Zechariah 14:21.
Read Daniel Denison Whedon 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
Behold, the Lord will impoverish her and cast her wealth into the sea, and she will be consumed by fire.
Behold, the Lord will dispossess her, and he will strike her power in the sea; and she will be devoured with fire.
Behold, the Lord will impoverish her and cast her wealth into the sea, and she will be consumed by fire.
Nevertheless the Lord will evict her and shove her fortifications into the sea – she will be consumed by fire.
Tyndale line
Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire.
Behold, the Lord will dispossess her, and he will smite her power in the sea; and she shall be devoured with fire.
Behold, the Lord will dispossess her, and he will smite her power in the sea; and she shall be devoured with fire.
Behold, the LORD will cast her out, and he will smite her power in the sea; and she shall be devoured with fire.
Beholde, the Lord wil spoyle her, and he wil smite her power in the Sea, and she shalbe deuoured with fire.
Strictly literal
Behold, the Lord will take possession of her, and he will smite her power in the sea; and she shall be devoured with fire.
Lo, the Lord doth dispossess her, And He hath smitten in the sea her force, And she with fire is consumed.
Behold, the Lord dispossesses her, || And He has struck her force in the sea, || And she is consumed with fire.
Behold, the Lord will drive her out, and he will strike down her power into the sea; and she herself shall be devoured with fire.
Look! The Lord will dispossess her and destroy her strength on the sea, so she will be devoured by fire.
From the Latin
Behold the Lord shall possess her, and shall strike her strength in the sea, and she shall be devoured with fire.
Simplified
But look at what will happen. The Lord will take away everything they have, and knock down their strong defenses into the sea. The city will be burned down.
See, the Lord will take away her heritage, overturning her power in the sea; and she will be burned up with fire.
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 show agreement in the core message of the verse, although the Septuagint's wording reflects its own structure. The key terms are consistent, emphasizing the judgment against Tyre.
הִנֵּ֤ה אֲדֹנָי֙ יֽוֹרִשֶׁ֔נָּה וְהִכָּ֥ה בַיָּ֖ם חֵילָ֑הּ וְהִ֖יא בָּאֵ֥שׁ תֵּאָכֵֽל׃
7 of the 9 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 9:4
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
The Hebrew word יָרַשׁ (*yarash*) is a verb meaning to take possession, inherit, or dispossess. It encompasses a range of actions from seizing and occupying land to impoverishing or ruining others. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hiphil, which express different nuances of possession and dispossession.
יָרַשׁ 229 vb. take possession of, inherit, dispossess
Qal
take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
inherit, sq. acc. pers. = be one's heir
= impoverish
Niph. be (dispossessed =) impoverished, come to poverty
Pi. the fruit of thy ground shall the cricket get full possession
Hiph.
cause to possess or inherit
cause (others) to possess or inherit, then gen. dispossess
= impoverish
nearly = bring to ruin, destroy
take possession of a land
base
H3423 יָרַשׁ take possession of, inherit, dispossess .. take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
. inherit, sq. acc. pers. = be one's heir
. = impoverish
. be (dispossessed =) impoverished, come to poverty
. the fruit of thy ground shall the cricket get full possession
. . cause to possess or inherit
. cause (others) to possess or inherit, then gen. dispossess
. = impoverish
. nearly = bring to ruin, destroy
. take possession of a land
3423 yarash yaw-rash'
or yaresh {yaw-raysh'}; a primitive root; to occupy (by
driving out previous tenants, and possessing in their place);
by implication, to seize, to rob, to inherit; also to expel,
to impoverish, to ruin:--cast out, consume, destroy,
disinherit, dispossess, drive(-ing) out, enjoy, expel, X
without fail, (give to, leave for) inherit(-ance, -or) +
magistrate, be (make) poor, come to poverty, (give to, make
to) possess, get (have) in (take) possession, seize upon,
succeed, X utterly.
יָרַשׁ (ya.rash) — to possess: possess.
: possess/inherit
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
1d2) to cause others to possess or inherit
1d3) to impoverish
1d4) to dispossess
1d5) to destroy, bring to ruin, disinherit
יָרַשׁ (ya.rash) — to possess: take.
: take/conquer/drive_out
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3fs
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-Perf-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3fs
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
