Jeremiah 13:19 — Word Study
WLCעָרֵ֥י הַנֶּ֛גֶב סֻגְּר֖וּ וְאֵ֣ין פֹּתֵ֑חַ הָגְלָ֧ת יְהוּדָ֛ה כֻּלָּ֖הּ הָגְלָ֥ת שְׁלוֹמִֽים׃ ס
BSAThe citiesʻîyr [towns, settlements] of the Negevnegeb [the southern district, south country] have been shut tightçâgar■ [completely closed, locked up] and no oneʼayin can open thempâthach [none shall open, without an opener] Allkôl [the whole, entire] JudahYᵉhûwdâh [the tribe, region] has been carried into exilegâlâh■ [taken captive, removed] whollyshâlôwm [completely, entirely] taken captivegâlâh■ [carried away, removed]
| Greek | English | Parsing |
|---|---|---|
| עָרֵ֥י | [the] cities of | Noun common, masculine plural construct |
| הַנֶּ֛גֶב | the Negev | Particle, noun proper |
| סֻגְּר֖וּ | they have been shut up | Verb, Pual, perfect third person common plural |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| פֹּתֵ֑חַ | [is one who] opens | Verb, Qal, participle (active) masculine singular |
| הָגְלָ֧ת | it has been taken into exile | Verb, Hophal, perfect third person feminine singular |
| יְהוּדָ֛ה | Judah | Noun proper |
| כֻּלָּ֖הּ | all of it | Noun common masculine singular construct, suffix |
| הָגְלָ֥ת | it has been taken into exile | Verb, Hophal, perfect third person feminine singular |
| שְׁלוֹמִֽים׃ ס | completeness | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The cities of the Negev have been shut tight, and no one can open them. All Judah has been carried into exile, wholly taken captive. |
| KJV | The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive. |
| ASV | The cities of the South are shut up, and there is none to open them: Judah is carried away captive, all of it; it is wholly carried away captive. |
| YLT | The cities of the south have been shut up, And there is none opening, Judah hath been removed — all of her, She hath been removed completely — |
| WEB | The cities of the South are shut up, and there is no one to open them. Judah is carried away captive: all of them. They are wholly carried away captive. |
| BBE | The towns of the south are shut up, and there is no one to make them open: Judah is taken away as prisoners; all Judah is taken away as prisoners. |
Where they part company is הָגְלָ֧ת — see How Translations Differ.
The sentence is structured around two main actions: the shutting of the cities and the exile of Judah, emphasizing the dire state of the people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפָּתַח
verbסָגַר
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 — Jeremiah 13:19
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 — Judgment on Judahgenerated
Jeremiah 13:19 emphasizes the dire situation of Judah, where the cities of the Negev are completely shut, symbolizing the total loss of freedom and access. This verse serves as a stark reminder of the consequences of disobedience to God, as Judah faces exile and captivity. The surrounding verses also highlight the gravity of the situation, with warnings to the leaders and a call to recognize the impending judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 17:26 | And people will come from the cities of Judah and the places around Jerusalem, from the land of Benjamin, and from the foothills, the hill country, and the Negev, bringing burnt offerings and sacrifices, grain offerings and frankincense, and thank offerings to the house of the LORD. |
| 2 | Jeremiah 33:13 | In the cities of the hill country, the foothills, and the Negev, in the land of Benjamin and the cities surrounding Jerusalem, and in the cities of Judah, the flocks will again pass under the hands of the one who counts them, says the LORD. |
| 3 | Joshua 18:5 | and divide the land into seven portions. Judah shall remain in their territory in the south, and the house of Joseph shall remain in their territory in the north. |
| 4 | Ezekiel 20:46–47 | “Son of man, set your face toward the south, preach against it, and prophesy against the forest of the Negev. |
| 5 | Deuteronomy 28:52 | They will besiege all the cities throughout your land, until the high and fortified walls in which you trust have fallen. They will besiege all your cities throughout the land that the LORD your God has given you. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עִיר, 'a.Reigenerated
The word עִיר (*'iyr*) is a noun referring to a city or town, often implying a fortified settlement. It is derived from a root that suggests excitement, which can relate to the bustling life within a city. In this context, it underscores the significance of the cities of the Negev as places now closed off and devoid of life.
The parsing indicates that it is a masculine plural construct, showing that multiple cities are being referenced. This word not only identifies geographical locations but also carries connotations of community and civilization, now rendered silent and inaccessible.
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 is סֻגְּר֖וּ, they have been shut up, which governs the structure of the verse. It is followed by a negation and a participle phrase that describes who is unable to act, creating a clear picture of the cities' condition.
The syntax shows a series of clauses that build upon the main action of being shut, with the subject of Judah's exile appearing later in the sentence. This structure emphasizes the state of the cities first before revealing the broader consequence of captivity.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word עִיר is rendered as πόλεις — cities. This translation maintains the focus on urban centers, suggesting a direct correspondence with the Hebrew meaning.
The choice of συνεκλείσθησαν for סֻגְּר֖וּ indicates a similar emphasis on closure, but it also conveys a sense of being shut in by external forces, which can imply a deeper interpretation of captivity.
In plain words — the whole versegenerated
Jeremiah 13:19 tells us that the cities of the Negev are completely closed off, and no one can open them. This indicates that all of Judah has been taken into exile, meaning they are fully captured and removed from their homeland.
Frequently Asked Questionsgenerated
It signifies that the cities are inaccessible, representing the total loss of freedom for the people of Judah, who are unable to return.
Judah's exile is a consequence of their disobedience to God, leading to judgment and captivity as foretold by the prophet Jeremiah.
The Negev is the southern region of Judah, known for its dry landscape, and it plays a significant role in the geography of the biblical narrative.
This verse encapsulates the themes of judgment and exile that permeate Jeremiah's prophecies, highlighting the consequences of turning away from God.
Reflection Questionsgenerated
- What does the closure of the cities symbolize in terms of spiritual and physical captivity?
- How can we understand the consequences of disobedience in our own lives today?
- What steps can we take to ensure we remain open to God's guidance and not shut ourselves off from Him?
- In what ways can we support those who feel trapped or exiled in their circumstances?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 13:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe cities of the south shall be shut up, and none shall open them,.... Meaning the cities of Judah, which lay in the southern part of the land of Israel, and to the south of Babylon; which might be
Read John Gill on Jeremiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive.
Read Robert Jamieson on Jeremiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither the cities of Judah which lay southward from Chaldea, and therefore their enemies in the next verse are said to come from the north, and this great evil is said to have come from the north; or (as some would have it) the cities of Egypt, which lay yet more southward, so as the Egyptians should neither come with sufficient force to raise the siege, nor should there be any sanctuary or refuge for them in Egypt, but they should certainly be wholly carried into captivity.
Read Matthew Poole on Jeremiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 13:19 The cities of the south shall be shut up, and none shall open [them]: Judah shall be carried away captive all of it, it shall be wholly carried away captive.Ver. 19. The cities of the south shall be shut up,] i.e., The cities of Egypt, whither ye think to flee, shall be shut up against you, through fear of the Chaldees.
Read John Trapp on Jeremiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) The cities of the south.—The term thus rendered (the Negeb) is throughout the Old Testament used for a definite district, stretching from Mount Halak northward to a line south of Engedi and Hebron. The strategy of Nebuchadnezzar’s attack (as it had been of Sennacherib’s, 2 Kings 18:13) was to blockade the cities of this region, and then, when they were cut off from sending assistance, to attack Jerusalem. Shall be shut up . . . shall be carried away.—Both verbs should be in the present tense, are shut up, is carried away.
Read Charles John Ellicott on Jeremiah 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. The cities of the south shall be shut up] Not only the cities of the north, the quarter at which the Chaldeans entered, but the cities of the south also; for he shall proceed from one extremity of the land to the other, spreading devastation every where, and carrying off the inhabitants.
Read AdamClarke on Jeremiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges19. the South] Heb. the Negeb, a barren region in the S. of Judah (see Genesis 12:9 mg.), whose cities are named Joshua 15:21-32. The sense is: none shall escape, not even those most remote from the point at which the invader from the north (Jeremiah 13:20) enters the land. it is wholly, etc.] We may make a very probable correction in MT., and so (with LXX) render an entire captivity.
Read Cambridge on Jeremiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleShall be shut up - Rather, “are shut up, and no man openeth them.” The cities of the Negeb, the southern district of Judah, are blockaded, with no one to raise the siege.
Read Albert Barnes on Jeremiah 13 →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
The cities of the Negev have been shut tight, and no one can open them. All Judah has been carried into exile, wholly taken captive.
The cities of the South are shut up, and there is no one to open them. Judah is carried away captive: all of them. They are wholly carried away captive.
The cities of the Negev have been shut tight, and no one can open them. All Judah has been carried into exile, wholly taken captive.
The gates of the towns in southern Judah will be shut tight. No one will be able to go in or out of them. All Judah will be carried off into exile. They will be completely carried off into exile.’”
Tyndale line
The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive.
The cities of the South are shut up, and there is none to open them: Judah is carried away captive, all of it; it is wholly carried away captive.
The cities of the South are shut up, and there is none to open them: Judah is carried away captive all of it; it is wholly carried away captive.
The cities of the south shall be shut up, and none shall open them ; Judah shall be carried away captive all of it, it shall be wholly carried away captive.
The cities of the South shall be shut vp, and no man shall open them: all Iudah shall be caried away captiue: it shall be wholy caried away captiue.
Strictly literal
The cities of the south are shut up, and there is none to open [them]; all Judah is carried away captive: it is wholly carried away captive.
The cities of the south have been shut up, And there is none opening, Judah hath been removed — all of her, She hath been removed completely —
The cities of the south have been shut up, || And there is none opening, || Judah has been removed—all of her, || She has been completely removed—
The cities of the south are shut up, and there is no one to open them: Judah is carried away into exile altogether, it is carried into exile completely.
The cities in the Negev will be shut up, with no one to open them. All Judah will be taken captive, completely taken captive.
From the Latin
The cities of the south are shut up, and there is none to open them: all Juda is carried away captive with an entire captivity.
Simplified
The towns in the Negev are surrounded; no one can get through to them. The whole of Judah has been taken away into exile, everyone has been exiled.
The towns of the south are shut up, and there is no one to make them open: Judah is taken away as prisoners; all Judah is taken away as prisoners.
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 states, "עָרֵ֥י הַנֶּ֛גֶב סֻגְּר֖וּ וְאֵ֣ין פֹּתֵ֑חַ הָגְלָ֧ת יְהוּדָ֛ה כֻּלָּ֖הּ הָגְלָ֥ת שְׁלוֹמִֽים׃ ס" which translates to, "The cities of the Negev have been shut tight, and no one can open them. All Judah has been carried into exile, wholly taken captive." The Septuagint agrees with the Masoretic Text in meaning, as nine of the ten words match in a word-by-word correspondence, although the word order and articles differ due to the nature of the Greek language. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional textual variants for this verse, indicating a consistent transmission of the text across these witnesses.
עָרֵ֥י הַנֶּ֛גֶב סֻגְּר֖וּ וְאֵ֣ין פֹּתֵ֑חַ הָגְלָ֧ת יְהוּדָ֛ה כֻּלָּ֖הּ הָגְלָ֥ת שְׁלוֹמִֽים׃ ס
9 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 Jeremiah 13:19
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.
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fp — 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…
נֶ֫גֶב (negev) refers to the southern region of Judah, often characterized by its dry, parched landscape. The term can mean 'south-country' or simply 'south.' It is derived from an unused root associated with drought. The entries consistently identify it with the Negeb area, without significant disagreement among the lexicons.
נֶ֫גֶב n.[m.] south-country, Negeb, south
base
H5045 נֶ֫גֶב south-country, Negeb, south
5045 negeb neh'-gheb
from an unused root meaning to be parched; the south (from
its drought); specifically, the Negeb or southern district of
Judah, occasionally, Egypt (as south to Palestine):--south
(country, side, -ward).
נֶ֫גֶב (ne.gev) — Negeb.
region of southern Judah
Also named: ne.gev (נֶ֫גֶב "south" H5045H)
This name means south-country
נֶ֫גֶב (ne.gev) — south.
A sub-meaning of ne.gev (נֶ֫גֶב "Negeb" H5045)
§ 1) south-country, Nekeb, south
1a) south-country
1a1) region of southern Judah, boundaries not specific
1b) south
Art | N-ms — Particle · noun properHTd/Npl
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
V-Pual-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
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
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Hophal-Perf-3fs — Verb · Hophal · perfect third person feminine singularHVHp3fs
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Hophal-Perf-3fs — Verb · Hophal · perfect third person feminine singularHVHp3fs
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
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-mp — Noun common · masculine plural absoluteHNcmpa