Lexical Summary
shebet: Rod, staff, tribe, scepter
Original Word:שֵׁבֶט
Part of Speech:Noun Masculine
Transliteration:shebet
Pronunciation:SHAY-bet
Phonetic Spelling:(shay'-bet)
KJV: X correction, dart, rod, sceptre, staff, tribe
NASB:tribes, tribe, rod, scepter, club, correction, scepters
Word Origin:[from an unused root probably meaning to branch off]
1. a scion, i.e. (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan
Strong's Exhaustive Concordance
correction, dart, rod, scepter, staff, tribe
From an unused root probably meaning to branch off; a scion, i.e. (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) Or (figuratively) a clan -- X correction, dart, rod, sceptre, staff, tribe.
NAS Exhaustive Concordance
Word Originfrom an unused word
Definitionrod, staff, club, scepter, tribe
NASB Translationclub (4), correction (1), half-tribe* (22), rod (27), scepter (11), scepters (1), spears (1), staff (1), tribe (40), tribes (83).
Brown-Driver-Briggs
189Numbers 24:17 (
Ezek 21:15,18 but corrupt):
.
; — absoluteGenesis 49:10+, construct1 Samuel 10:20 +;Deuteronomy 1:23 +; sfJudges 21:24+, etc.; plural1 Kings 11:31 +, constructGenesis 49:16 +, sfDeuteronomy 12:14 +, etc.; —
rod, staff (evidently common article), for smiting (especially)Exodus 21:20 (E),Micah 4:14;Isaiah 10:15 (in simile; "" ),Proverbs 10:13 +; compareProverbs 29:15; for beating () cumminIsaiah 28:27 ("" ); as (inferior) weapon (opposed to )2 Samuel 23:21=1 Chronicles 11:3 (compare1 Samuel 17:40,43); figurative of s chastisement: nationalIsaiah 10:24;Isaiah 30:31 (both "" ),Isaiah 14:29,Isaiah 10:5Lamentations 3:1; individualJob 9:34;Job 21:9 ( ),Job 37:13,2 Samuel 7:14 ( , i.e. not in-human),Psalm 89:33 (both "" ).
,2 Samuel 18:14, but < read Th We Kit HPS Bu.
, club,Psalm 23:4 ("" ),Micah 7:14 (both figurative of ); used in mustering or counting sheepEzekiel 20:37 (figurative),Leviticus 27:32 (compareJeremiah 33:13), see MackieHast. DB RoD
truncheon, sceptre, mark of authority,Judges 5:14,Isaiah 14:5 ("" ),Genesis 49:10 (poem in J; ("" ),Zechariah 10:11 (Psalm 45:7 (twice in verse);Ezekiel 19:11,14 (made from a branch, ); a ruler isAmos 1:5,8; as symbol of conquestNumbers 24:17 (JE);Psalm 2:9 (of Messianic king);Psalm 125:3;Proverbs 22:8 (si vera lectio, compare Frankenb. Toy). — see , , .
145:tribe (synonym, q. v.
, p. 641:b), especially
of (12) tribes of Israel,Genesis 49:16,28 (poem in J),Deuteronomy 33:5 (poem),Exodus 24:4 (E), + often [J E 13 t., D 28 t. ( J E D), P 9 t. (compare GrayNumbers 4:18; 150t. + in P);Judges 15 t. (never ), Samuel 14 t. (never ), Kings 13 t,. (2t.), Chronicles 15 t. (23t.), Psalms, 7 t. (never ), prophets 16 t. (Habakkuk 3:9, very dubious)];Judges 20:12;1 Samuel 9:21 read (or Ges§ 90 I, We Sta§ 343 e Dr, for ), Vrss (GFMJu);Psalm 122:4;Isaiah 63:17.
singular (of Judah, late)Psalm 74:2, butJeremiah 10:16 =Jeremiah 51:19 strike out Gf Gie Du.
,Numbers 4:18 (P). —2 Samuel 7:7 read (compare2 Samuel 7:11, ""1 Chronicles 17:6, Ew Th We Dr HPS Bu and others)
Topical Lexicon
Overview of Usageשֵׁבֶט traverses Scripture as a tangible object (rod, staff, scepter) and as a collective designation (“tribe”). About one-half of its occurrences appear in legal, narrative, and census material to identify the twelve tribes; the rest are poetic and prophetic, where the word becomes a rich emblem of authority, governance, discipline, comfort, judgment, or royal promise.
Rod of Discipline and Correction
Domestic and judicial discipline is most frequently in view. “He who spares the rod hates his son, but he who loves him disciplines him diligently” (Proverbs 13:24). Parental correction (Proverbs 22:15; 23:13-14; 29:15) mirrors the covenant LORD who disciplines His people (2 Samuel 7:14). InDeuteronomy 25:2-3 the rod limits corporal punishment, preventing cruelty while upholding justice. Behind every faithful act of discipline lies the divine prerogative: “I am the man who has seen affliction by the rod of His wrath” (Lamentations 3:1).
Staff of Guidance and Comfort
Among shepherd images שֵׁבֶט denotes the stout club that protects the flock. “Your rod and Your staff, they comfort me” (Psalm 23:4).Micah 7:14 pleads, “Shepherd Your people with Your staff,” linking governance and pastoral care. The staff therefore embodies both security and intimacy, anticipating the Good Shepherd who lays down His life for the sheep.
Scepter of Kingship and Divine Rule
From patriarchal blessing to apocalyptic triumph, שֵׁבֶט signals legitimate sovereignty. “The scepter will not depart from Judah… until Shiloh comes, and the obedience of the nations shall be his” (Genesis 49:10). Balaam echoes, “A scepter will rise from Israel” (Numbers 24:17). Zion’s enthroned King is told, “You will break them with an iron scepter” (Psalm 2:9); the Messianic King reigns with “a scepter of justice” (Psalm 45:6). Isaiah celebrates the overthrow of tyranny: “The LORD has broken the staff of the wicked, the scepter of the rulers” (Isaiah 14:5), while promising righteous government: “He will strike the earth with the rod of His mouth” (Isaiah 11:4).Hebrews 1:8 citesPsalm 45:6, affirming that this royal scepter belongs ultimately to the Son.
Tribal Identity and Covenant Structure
FromGenesis 49:28 onward, שֵׁבֶט identifies the covenant family branches through whom the promises are transmitted.Numbers 1–4 employs the term 65 times in census, encampment, and leadership lists, highlighting order in holiness. Land allotments inJoshua 13–22 turn tribal identity into territory, anchoring inheritance in the faithfulness of God. Judges and Kings regularly describe tribal roles in warfare, worship, and monarchy, while post-exilic writers (1 Chronicles, Ezra) use the term to trace continuity after exile.
Prophetic and Messianic Horizons
Prophets cast the rod both as threat and hope. Assyria is “the rod of My anger” (Isaiah 10:5), yet the same prophet foresees a branch from Jesse wielding a righteous rod (Isaiah 11:1-5). Ezekiel’s temple vision begins with “a measuring rod in his hand” (Ezekiel 40:3), signaling restoration. The Psalms project the royal scepter into eschatology (Psalm 110:2), a theme carried intoRevelation 12:5 and 19:15 where Messiah “will rule them with an iron scepter.”
Instrument of Judgment and Measurement
Beyond human discipline, שֵׁבֶט functions in divine retribution (Psalm 125:3;Isaiah 30:31). Conversely, inEzekiel 40–47 the measuring rod establishes dimensions of a future sanctuary, affirming God’s intent to dwell among a purified people.
Priestly and Liturgical Context
While Aaron’s budding staff inNumbers 17 uses a cognate term, שֵׁבֶט designates Levi as a tribe throughout priestly legislation, underscoring that worship leadership is bound to covenant identity, not personal ambition. The psalmist’s portrayal of Zion’s King holding a scepter of uprightness (Psalm 45) merges kingship and worship, anticipating the Priest-King of Hebrews.
Practical Ministry Implications
1. Discipline as Love: Scriptural rod metaphors endorse measured, purposeful correction that reflects God’s fatherly heart.
2. Pastoral Care: The staff comforts; leaders safeguard the flock by presence, guidance, and protection.
3. Authority Under God: Civil and ecclesial authority derives from the divine scepter; misuse invites judgment.
4. Identity in Covenant Community: Just as tribal designation ordered Israel, church membership and gifting order the body of Christ.
5. Eschatological Hope: Believers await the visible rule of Christ, already assured that the scepter rests securely in His hand.
Forms and Transliterations
בְּשִׁבְטֵ֥י בְּשִׁבְטֵי֙ בְּשֵׁ֖בֶט בְּשֵׁ֣בֶט בְּשֵׁ֥בֶט בְשִׁבְטֶ֗ךָ בְשֵׁ֣בֶט בִּשְׁבָטָ֣יו בַ֝שֵּׁ֗בֶט בַּשֵּׁ֔בֶט בַּשֵּׁ֖בֶט בַּשֵּׁ֙בֶט֙ בַּשֵּׁ֣בֶט בַּשָּֽׁבֶט׃ בַּשָּׁ֑בֶט בַשֵּׁ֔בֶט בטו בשבט בשבט׃ בשבטי בשבטיו בשבטך הַשְּׁבָטִ֑ים הַשְּׁבָטִ֖ים הַשְּׁבָטִ֣ים הַשְּׁבָטִֽים׃ הַשֵּׁ֥בֶט הַשֵּׁבֶט֩ הַשָּׁ֑בֶט השבט השבטים השבטים׃ וְ֝שֵׁ֗בֶט וְהַשֵּׁ֥בֶט וְשִׁבְטֵ֥י וְשֵׁ֖בֶט וְשֵׁ֥בֶט וּֽבְשֵׁ֥בֶט וּלְשֵׁ֙בֶט֙ ובשבט והשבט ולשבט ושבט ושבטי לְשִׁבְט֖וֹ לְשִׁבְטֵ֣י לְשִׁבְטֵ֥י לְשִׁבְטֵ֧י לְשִׁבְטֵיהֶ֑ם לְשִׁבְטֵיהֶֽם׃ לְשִׁבְטֵיכֶ֑ם לְשִׁבְטֵיכֶ֖ם לְשִׁבְטֵיכֶֽם׃ לְשֵׁ֣בֶט לְשֵׁ֥בֶט לִשְׁבָטֶ֑יךָ לִשְׁבָטָ֑יו לַשָּֽׁבֶט׃ לַשָּׁ֑בֶט לשבט לשבט׃ לשבטו לשבטי לשבטיהם לשבטיהם׃ לשבטיו לשבטיך לשבטיכם לשבטיכם׃ מִשִּׁבְטֵ֖י מִשִּׁבְטֵ֣י מִשָּֽׁבֶט׃ משבט׃ משבטי שְׁבָטִ֜ים שְׁבָטִ֡ים שְׁבָטִֽים׃ שְׁבָטֶ֑יךָ שְׁבָטֶ֔יךָ שְׁבָטֶֽיהָ׃ שִׁ֭בְטוֹ שִׁבְט֑וֹ שִׁבְטְךָ֥ שִׁבְטֵ֖י שִׁבְטֵ֣י שִׁבְטֵ֤י שִׁבְטֵ֥י שִׁבְטֵ֧י שִׁבְטֵ֨י שִׁבְטֵֽי־ שִׁבְטֵי֙ שִׁבְטֵי־ שִׁבְטֵיכֶ֔ם שִׁבְטֵיכֶ֖ם שִׁבְטֵיכֶ֗ם שֵֽׁבֶט־ שֵׁ֖בֶט שֵׁ֗בֶט שֵׁ֙בֶט֙ שֵׁ֣בֶט שֵׁ֣בֶט ׀ שֵׁ֤בֶט שֵׁ֥בֶט שֵׁ֧בֶט שֵׁ֨בֶט שֵׁבֶט֩ שָֽׁבֶט׃ שבט שבט־ שבט׃ שבטו שבטי שבטי־ שבטיה׃ שבטיך שבטיכם שבטים שבטים׃ שבטך baš·šā·ḇeṭ baš·šê·ḇeṭ ḇaš·šê·ḇeṭ bashShavet bashShevet baššāḇeṭ baššêḇeṭ ḇaššêḇeṭ bə·šê·ḇeṭ ḇə·šê·ḇeṭ bə·šiḇ·ṭê ḇə·šiḇ·ṭe·ḵā ḇə·ṭōw bəšêḇeṭ ḇəšêḇeṭ beShevet beshivTei bəšiḇṭê ḇəšiḇṭeḵā ḇəṭōw biš·ḇā·ṭāw bišḇāṭāw bishvaTav haš·šā·ḇeṭ haš·šə·ḇā·ṭîm haš·šê·ḇeṭ hashShavet hashshevaTim hashsheVet haššāḇeṭ haššəḇāṭîm haššêḇeṭ laš·šā·ḇeṭ lashShavet laššāḇeṭ lə·šê·ḇeṭ lə·šiḇ·ṭê lə·šiḇ·ṭê·hem lə·šiḇ·ṭê·ḵem lə·šiḇ·ṭōw ləšêḇeṭ leShevet leshivTei leshivteiChem leshivteiHem leshivTo ləšiḇṭê ləšiḇṭêhem ləšiḇṭêḵem ləšiḇṭōw liš·ḇā·ṭāw liš·ḇā·ṭe·ḵā lišḇāṭāw lišḇāṭeḵā lishvaTav lishvaTeicha miš·šā·ḇeṭ miš·šiḇ·ṭê mishShavet mishshivTei miššāḇeṭ miššiḇṭê šā·ḇeṭ šāḇeṭ šə·ḇā·ṭe·hā šə·ḇā·ṭe·ḵā šə·ḇā·ṭîm šê·ḇeṭ šê·ḇeṭ- šəḇāṭehā šəḇāṭeḵā šəḇāṭîm šêḇeṭ šêḇeṭ- Shavet shevaTeicha shevaTeiha shevaTim shevet shivteCha shivTei shivteiChem shivTo šiḇ·ṭê šiḇ·ṭê- šiḇ·ṭə·ḵā šiḇ·ṭê·ḵem šiḇ·ṭōw šiḇṭê šiḇṭê- šiḇṭəḵā šiḇṭêḵem šiḇṭōw ū·ḇə·šê·ḇeṭ ū·lə·šê·ḇeṭ ūḇəšêḇeṭ ūləšêḇeṭ uleShevet uveShevet vashShevet vehashShevet veShevet veshivTecha veshivTei vetov wə·haš·šê·ḇeṭ wə·šê·ḇeṭ wə·šiḇ·ṭê wəhaššêḇeṭ wəšêḇeṭ wəšiḇṭê
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