Isaiah 33:7 — Word Study
WLCהֵ֚ן אֶרְאֶלָּ֔ם צָעֲק֖וּ חֻ֑צָה מַלְאֲכֵ֣י שָׁל֔וֹם מַ֖ר יִבְכָּיֽוּן׃
BSABeholdhên [look, see] ◂their valiant onesʼerʼêl△ [heroes, brave warriors] cry aloudtsâʻaq■ [cry out, shout] in the streetschûwts [outside, in the open] the envoysmălʼâk [messengers, ambassadors] of peaceshâlôwm [shalom, completeness and wellness] weepbâkâh▸ [cry, shed tears] bitterlymar [with distress, in sorrow]
| Greek | English | Parsing |
|---|---|---|
| הֵ֚ן | there! | Particle |
| אֶרְאֶלָּ֔ם | valiant one their | Noun common masculine singular construct, suffix |
| צָעֲק֖וּ | they have cried out | Verb, Qal, perfect third person common plural |
| חֻ֑צָה | [the] outside towards | Noun common masculine singular absolute, suffix |
| מַלְאֲכֵ֣י | messengers of | Noun common, masculine plural construct |
| שָׁל֔וֹם | peace | Noun common, masculine singular absolute |
| מַ֖ר | bitter | Adj |
| יִבְכָּיֽוּן׃ | they weep ! | Verb qal imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, their valiant ones cry aloud in the streets; the envoys of peace weep bitterly. |
| KJV | Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly. |
| ASV | Behold, their valiant ones cry without; the ambassadors of peace weep bitterly. |
| YLT | Lo, 'Their Ariel,' they have cried without, Messengers of peace do weep bitterly. |
| WEB | Behold, their valiant ones cry outside; the ambassadors of peace weep bitterly. |
| BBE | See, the men of war are sorrowing outside the town: those who came looking for peace are weeping bitterly. |
Where they part company is אֶרְאֶלָּ֔ם — see How Translations Differ.
The sentence consists of two main clauses, each detailing the actions of different groups in a time of crisis.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצָעַק
verbחוּץ
The sentence as the grammar sees it Open the tree ›
1 of 8 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 — Isaiah 33:7
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 Lament of Isaiahgenerated
Isaiah 33:7 describes a scene of despair where the brave warriors are crying out in the streets, and the messengers of peace are weeping bitterly. This reflects a time of chaos and brokenness in society, as the peace that was once present has been shattered, leading to deep sorrow among those who once held hope for stability and safety.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 36:3–22 | Then Eliakim son of Hilkiah the palace administrator, Shebna the scribe, and Joah son of Asaph the recorder, went out to him. |
| 2 | 2 Kings 18:18–37 | Then they called for the king; and Eliakim son of Hilkiah the palace administrator, Shebnah the scribe, and Joah son of Asaph the recorder, went out to them. |
| 3 | 2 Kings 19:1–3 | On hearing this report, King Hezekiah tore his clothes, put on sackcloth, and entered the house of the LORD. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אֶרְאֶלָּ֔ם, 'er.'e.Lamgenerated
The word אֶרְאֶלָּ֔ם (er'el) is a noun referring to a valiant or heroic figure. It appears only in this verse and is used to describe individuals who exhibit bravery and strength in the face of adversity. The parsing indicates it is a singular construct form with a suffix, which implies a collective sense of heroes.
This term emphasizes the gravity of the situation as the valiant ones, typically seen as protectors or champions, are now crying out in distress. It highlights the reversal of roles in a time of crisis, where those expected to provide strength are instead expressing vulnerability.
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 verse consists of two main clauses: the first describes the valiant ones crying out, while the second details the messengers of peace weeping. The structure emphasizes the contrasting actions of these two groups, highlighting the overall atmosphere of distress.
The finite verb צָעֲק֖וּ (they have cried out) governs the first clause, with the noun phrase אֶרְאֶלָּ֔ם (valiant ones) as the subject. The second clause follows a similar structure, with יִבְכָּיֽוּן (they weep) as the verb, indicating the actions of the messengers.
Septuagint Backgroundgenerated
In the Septuagint, אֶרְאֶלָּ֔ם is rendered as ἄγγελοι (angels), which suggests a broader interpretation of the term as not just heroes but also divine messengers. This choice indicates a theological perspective that connects the earthly lament with heavenly beings.
The translation of שָׁל֔וֹם as εἰρήνην (peace) aligns closely with the Hebrew meaning, emphasizing the theme of peace and its loss in the current context.
In plain words — the whole versegenerated
Isaiah 33:7 shows the heroes crying out in the streets while the messengers of peace weep bitterly. This reflects a time of great distress and turmoil, where those expected to be strong are expressing sorrow for the broken peace.
Frequently Asked Questionsgenerated
It signifies that even the strongest and bravest individuals are expressing distress, indicating a serious crisis in society.
The envoys of peace are messengers or representatives who promote harmony and goodwill, and their weeping reflects the loss of peace.
The sorrow is a response to the breakdown of societal order and peace, highlighting the emotional weight of the current situation.
This verse illustrates the consequences of sin and the resulting turmoil, which is a recurring theme in Isaiah's prophecies.
Reflection Questionsgenerated
- In what ways do I see the effects of broken peace in my own community?
- How can I respond to situations where I feel like the valiant ones are crying out?
- What role do I play as a messenger of peace in my relationships?
- How does understanding the sorrow of the envoys of peace affect my perspective on conflict?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Bede reflect on the sorrow expressed in this verse, noting the profound sadness of the prophets regarding the state of their nation.
Behold, those who see will cry out: The angels of peace will weep bitterly. The roads are abandoned, the passer-by has ceased on the path, the pact has become void, cities have been thrown down, men have not been regarded.Early Church Fathers on Isaiah 33 →
But if you want to see that the ancient prophets were terribly sad and aggrieved about the future blinding of their nation, which was the cause of our illumination, listen to Isaiah,Early Church Fathers on Isaiah 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 33:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, their valiant ones shall cry without,.... Or, "in the street": this, and the two following verses Isaiah 33:8, describe the sad and desolate condition of the people of God, before the above
Read John Gill on Isaiah 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWoe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee!
Read Robert Jamieson on Isaiah 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBehold: that the mercy here promised might be duly magnified, he makes a lively representation of their great danger and distress, in which it found them. Their valiant ones; or, their heralds or messengers, as the Hebrew doctors expound the word: either, 1. Those whom the king of Assyria sent to Jerusalem, . Or rather, 2. Those whom Hezekiah sent to treat with the Assyrian commissioners, , as the next clause showeth. Shall cry without, through grief and fear. The ambassadors of peace, whom he shall send to beg peace of the Assyrian, shall weep bitterly, because they cannot obtain their desires.
Read Matthew Poole on Isaiah 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 33:7 Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.Ver. 7. Behold their valiant ones.] Or, Their heralds, messengers. Heb., Hen Erelam, behold their Erel, or their Ariel - that is, their altar, shall they (i.e., the Assyrians) cry without, sc., in mockery, twitting the Jews with their sacrifices as no way profitable to them. So the profane Papists, when they murdered the poor Protestants at Orleans, sang in scorn, Judge and revenge my cause, O Lord. Others, Have mercy on us, Lord. And when in the late persecution in Bohemia various godly nobles and citizens were carried to prison in Prague, the Papists insultingly cried after them, Why do…
Read John Trapp on Isaiah 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Behold, their valiant ones.—Literally, their lions of God. Heb., Arielam, probably with a reference to the “Ariel” of Isaiah 29:1, the lion-like heroes of the lion-like city. (Comp. 2 Samuel 23:20; 1 Chronicles 11:22.) The whole passage paints the panic caused by the approach of Sennacherib. The ambassadors of peace.—The envoys sent by Hezekiah to Sennacherib at Lachish. They “weep bitterly” at the hard conditions imposed on them, which may be either those of 2 Kings 18:14, or some yet harder terms, demanding the surrender of the city.
Read Charles John Ellicott on Isaiah 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Their valiant ones shall cry without - "The mighty men raise a grievous cry"] Three MSS. read אראלים erelim, that is, lions of God, or strong lions. So they called valiant men heroes; which appellation the Arabians and Persians still use. See Bochart. Hieroz. Part I. lib. iii. cap. 1. "Mahomet, ayant reconnu Hamzeh son oncle pour homme de courage et de valeur, lui donne le titre ou surnom d'Assad Allah, qui signifie le lion de Dieu." D'Herbelot, p. 427. And for חצה chatsah, the Syriac and Chaldee, read קשה kashah, whom I follow. The Chaldee, Syriac, Aquila, Symmachus, and Theodotion read אראה להם ereh lahem, or יראה yireh, with what meaning is not clear. The word אראלם erellam…
Read AdamClarke on Isaiah 33 →CambridgeThe Cambridge Bible for Schools and Colleges7–9. For a moment the prophet’s faith seems to relax its hold on the great principles he has enunciated, as he turns to contemplate the misery and desolation of the present. But in reality this is an additional plea for the Divine intervention, to be followed by the exultant outburst of Isa 33:10-13.
Read Cambridge on Isaiah 33 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold - This verse introduces a new subject by a very sudden transition. It is designed, with the two following, to exhibit the desolation of the land on the invasion of Sennacherib, and the consternation that would prevail.
Read Albert Barnes on Isaiah 33 →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, their valiant ones cry aloud in the streets; the envoys of peace weep bitterly.
Behold, their valiant ones cry outside; the ambassadors of peace weep bitterly.
Behold, their valiant ones cry aloud in the streets; the envoys of peace weep bitterly.
Look, ambassadors cry out in the streets; messengers sent to make peace weep bitterly.
Tyndale line
Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.
Behold, their valiant ones cry without; the ambassadors of peace weep bitterly.
Behold, their valiant ones cry without: the ambassadors of peace weep bitterly.
Behold, their valiant ones shall cry without: the embassadors of peace shall weep bitterly.
Behold, their messengers shall cry without, and ye ambassadours of peace shall weepe bitterly.
Strictly literal
Behold, their valiant ones cry without; the messengers of peace weep bitterly.
Lo, 'Their Ariel,' they have cried without, Messengers of peace do weep bitterly.
Behold, “Their Ariel,” they have cried outside, || Messengers of peace weep bitterly.
Behold, their valiant ones cry without: the ambassadors of peace weep bitterly.
Look, their envoys cry in the streets; the diplomats hoping for peace weep bitterly.
From the Latin
Behold they that see shall cry without, the angels of peace shall weep bitterly.
Simplified
But look! Even your bravest soldiers are crying loudly in the street; the messengers you sent to ask for peace are weeping bitterly.
See, the men of war are sorrowing outside the town: those who came looking for peace are weeping bitterly.
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 Isaiah 33:7 reads, "הֵ֚ן אֶרְאֶלָּ֔ם צָעֲק֖וּ חֻ֑צָה מַלְאֲכֵ֣י שָׁל֔וֹם מַ֖ר יִבְכָּיֽוּן." The Septuagint aligns closely with the Masoretic Text, matching 7 out of 8 words, although the exact wording and structure differ as it presents its own sentence. The Dead Sea Scrolls — 1Qisaa also agree with the Masoretic Text, containing the phrase with minor variations in spelling. However, 4Q57 does not preserve the text completely, with some words restored by an editor, indicating a lack of complete agreement with the Masoretic Text. Overall, the Masoretic Text is well-supported by the other witnesses, with some minor differences noted in the Dead Sea Scrolls.
הֵ֚ן אֶרְאֶלָּ֔ם צָעֲק֖וּ חֻ֑צָה מַלְאֲכֵ֣י שָׁל֔וֹם מַ֖ר יִבְכָּיֽוּן׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
הן ארא למ זעקו חצ׳ה מלאכי שלום מר יבכוו׳ן
8 words on the leather.
[הן] [אראלם] [צעקו] [חצ׳ה] [מלאכי] [שלום] [מר] יבכיו׳ן
nothing on the leather here — 1 partly restored, 7 supplied entire by an editor.
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 Isaiah 33:7
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
אֶרְאֵל (er'el) likely refers to 'heroes' or 'valiant ones,' though its form and meaning are uncertain. It appears only in Isaiah 33:7. The term may also relate to the word for 'hearth' or 'Ariel,' but this connection is not definitively established.
[אֶרְאֵל] n.[m.] (form & meaning dub. v. infr.)—only in Is 33:7; heroes
ref
H691 [אֶרְאֵל] heroes
691 'er'el er-ale'
probably for 739; a hero (collectively):--valiant one.
see HEBREW for 0739
אֶרְאֵל (er.el) — hero.
1) (CLBL) hero, valiant one
2) (BDB) form and meaning uncertain
3) (TWOT) Ariel or hearth
N-ms — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
צָעַק (tsa`aq) is a Hebrew verb meaning to cry or call out, often in distress or need. It encompasses various forms, including crying for help, making an outcry, and calling an assembly. The verb can appear in different stems, indicating nuances such as grief or being summoned. Notably, the entries do not present any significant disagreements.
צָעַק vb. cry, cry out, call
Qal
cry, cry out, for help
abs. cry, cry out, in distress, need
make outcry, clamour
Niph. be summoned (i.e. to arms)
Pi. cry aloud, in grief
Hiph. call together
base
H6817 צָעַק cry, cry out, call .. cry, cry out, for help
. abs. cry, cry out, in distress, need
. make outcry, clamour
. be summoned (i.e. to arms)
. cry aloud, in grief
. call together
6817 tsa`aq tsaw-ak'
a primitive root; to shriek; (by implication) to proclaim (an
assembly):--X at all, call together, cry (out), gather
(selves) (together).
צָעַק (tsa.aq) — to cry.
1) to cry, cry out, call, cry for help
1a) (Qal)
1a1) to cry, cry out (for help)
1a2) to cry, cry out (in distress or need)
1a3) to make outcry, clamour
1b) (Niphal) to be summoned
1c) (Piel) to cry aloud (in grief)
1d) (Hiphil) to call together
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
N-ms | Suff — Noun common masculine singular absolute · suffixHNcmsa/Sd
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
N-mp — Noun common · masculine plural constructHNcmpc
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…
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
מַר (mar) means 'bitter' or 'bitterness' in Hebrew. It can describe the taste of food or water, as well as figurative uses related to pain or discontent. The word can function as both an adjective and a noun, and it can also be used adverbially to mean 'bitterly.'
מַר adj. and subst. bitter, bitterness
base
H4751 מַר bitter, bitterness
4751 mar mar
or (feminine) marah {maw-raw'}; from 4843; bitter (literally
or figuratively); also (as noun) bitterness, or (adverbially)
bitterly:--+ angry, bitter(-ly, -ness), chafed, discontented,
X great, heavy.
see HEBREW for 04843
מַר (mar) — bitter.
adj
1) bitter, bitterness
1a) of water or food
1b) of harlot's end, end of wickedness, cry (fig.)
1c) of pain (subst)
adv
2) bitterly
Adj — AdjHAamsa
Bitter
Bitterness is symbolical of affliction, misery, and servitude (Ex. 1:14; Ruth 1:20; Jer. 9:15). The Chaldeans are called the “bitter and hasty nation” (Hab. 1:6). The “gall of bitterness” expresses a state of great wickedness (Acts 8:23). A “root of bitterness” is a wicked person or a dangerous sin (Heb. 12:15).
The Passover was to be eaten with “bitter herbs” (Ex. 12:8; Num. 9:11). The kind of herbs so designated is not known. Probably they were…
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn