Jeremiah 17:18 — Word Study
WLCיֵבֹ֤שׁוּ רֹדְפַי֙ וְאַל־ אֵבֹ֣שָׁה אָ֔נִי יֵחַ֣תּוּ הֵ֔מָּה וְאַל־ אֵחַ֖תָּה אָ֑נִי הָבִ֤יא עֲלֵיהֶם֙ י֣וֹם רָעָ֔ה וּמִשְׁנֶ֥ה שִׁבָּר֖וֹן שָׁבְרֵֽם׃ ס
BSALet my persecutorsrâdaph [those who pursue me with hostile intent] be put to shamebûwsh▸ [confounded, disappointed] but do notʼal let meʼănîy be put to shamebûwsh [ashamed, humiliated] Let themhêm be terrifiedchâthath▸ [dismayed, affrighted] but do notʼal let meʼănîy be terrifiedchâthath [afraid, overcome with fear] Bringbôwʼ upon themʻal the dayyôwm [time, period] of disasterraʻ [evil, adversity] and shatter themshâbar with doublemishneh [second, repeated] destructionshibrôwn [breaking, shattering]
| Greek | English | Parsing |
|---|---|---|
| יֵבֹ֤שׁוּ | let them be put to shame | Verb, Qal, imperfect third person masculine plural |
| רֹדְפַי֙ | pursuers my | Verb qal participle (active) masculine plural common, suffix |
| וְאַל־ | and may not | Conjunction, particle |
| אֵבֹ֣שָׁה | I be put to shame | Verb, Qal, infinitive construct first person common singular |
| אָ֔נִי | I | Pronoun |
| יֵחַ֣תּוּ | let them be dismayed | Verb, Niphal, imperfect third person masculine plural |
| הֵ֔מָּה | they | Pronoun |
| וְאַל־ | and may not | Conjunction, particle |
| אֵחַ֖תָּה | I be dismayed | Verb, Niphal, infinitive construct first person common singular |
| אָ֑נִי | I | Pronoun |
| הָבִ֤יא | bring | Verb, Hiphil, imperative second person masculine singular |
| עֲלֵיהֶם֙ | on them | Preposition, suffix |
| י֣וֹם | a day of | Noun common, masculine singular construct |
| רָעָ֔ה | calamity | Noun common, feminine singular absolute |
| וּמִשְׁנֶ֥ה | and double | Conjunction, noun common masculine singular absolute |
| שִׁבָּר֖וֹן | destruction | Noun common, masculine singular absolute |
| שָׁבְרֵֽם׃ ס | destroy them | Verb qal imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let my persecutors be put to shame, but do not let me be put to shame. Let them be terrified, but do not let me be terrified. Bring upon them the day of disaster and shatter them with double destruction. |
| KJV | Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction. |
| ASV | Let them be put to shame that persecute me, but let not me be put to shame; let them be dismayed, but let not me be dismayed; bring upon them the day of evil, and destroy them with double destruction. |
| YLT | Let my pursuers be ashamed, and let not me be ashamed — me! Let them be affrighted, and let not me be affrighted — me! Bring in on them a day of evil, And a second time [with] destruction destroy them. |
| WEB | Let them be disappointed who persecute me, but don’t let me be disappointed. Let them be dismayed, but don’t let me be dismayed. Bring on them the day of evil, and destroy them with double destruction. |
| BBE | Let them be put to shame who are attacking me, but let me not be shamed; let them be overcome with fear, but let me not be overcome: send on them the day of evil, and put them to destruction twice over. |
The translations agree closely on the key phrases in this verse.
The verse consists of multiple main clauses and adverbial clauses, creating a rhythm that emphasizes the speaker's contrasting desires.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbבּוֹשׁ
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 17:18
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 — A Plea for Justicegenerated
Jeremiah 17:18 presents a heartfelt plea from the speaker, who is surrounded by persecutors. They ask God to ensure that their enemies are put to shame while they themselves are spared from humiliation and fear. This reflects a common theme in the Psalms where the faithful seek divine justice against adversaries while expressing their trust in God’s protection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 20:11 | But the LORD is with me like a fearsome warrior. Therefore, my persecutors will stumble and will not prevail. Since they have not succeeded, they will be utterly put to shame, with an everlasting disgrace that will never be forgotten. |
| 2 | Psalm 35:4–26 | May those who seek my life be disgraced and put to shame; may those who plan to harm me be driven back and confounded. |
| 3 | Psalm 40:14 | May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. |
| 4 | Psalm 70:2 | May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. |
| 5 | Psalm 83:17–18 | May they be ever ashamed and terrified; may they perish in disgrace. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יֵבֹ֤שׁוּ, ye.Vo.shugenerated
The verb בּוֹשׁ (buwsh) means 'to be ashamed' and conveys feelings of guilt or disappointment. In this context, the speaker is asking for their persecutors to experience shame, which implies a strong emotional response to their actions.
The Qal imperfect form indicates an ongoing or future action, suggesting that the speaker desires this shame to be a consequence of their persecutors' actions against them.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which has let them be put to shame and do not let me be put to shame, aligning with the original Hebrew meaning.
Sentence Structuregenerated
The verse contains multiple clauses, with the main verb יֵבֹ֤שׁוּ (let them be put to shame) governing the requests made by the speaker. The structure emphasizes the contrast between the speaker's desire for their persecutors' shame and their own plea for protection.
The use of parallelism in the phrases enhances the emotional weight, as the speaker juxtaposes their fate with that of their enemies.
Septuagint Backgroundgenerated
The Septuagint translates יֵבֹ֤שׁוּ as καταισξυνθήτωσαν, which carries the meaning of being put to shame. This choice highlights a direct connection to the emotional state of the speaker's adversaries.
The Greek term suggests a similar emphasis on public disgrace, aligning with the Hebrew intent of invoking shame upon the persecutors.
In plain words — the whole versegenerated
Jeremiah 17:18 expresses a plea from the speaker asking God to bring shame upon their persecutors while keeping them safe from shame and fear. The speaker seeks justice and protection, reflecting a deep reliance on God during times of distress.
Frequently Asked Questionsgenerated
It means that the persecutors will face humiliation and disappointment as a result of their actions against the speaker.
The speaker desires to avoid humiliation and maintain their dignity in the face of persecution.
The request for double destruction emphasizes the severity of the punishment the speaker wishes upon their enemies, indicating a desire for complete and thorough justice.
It reflects the theme of seeking divine intervention against adversaries while trusting in God's protection, a recurring motif in the prayers of the faithful.
Reflection Questionsgenerated
- In what ways have I experienced shame, and how can I seek God's help in overcoming it?
- How can I respond to those who persecute or oppose me in a way that reflects my faith?
- What does it mean for me to trust God during times of fear or distress?
- How can I better understand the concept of justice as presented in the Bible?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the speaker's plea for justice and protection amid persecution.
Let those who pursue me be put to shame, while I am not put to shame. Let them fear, while I do not fear. Bring upon them the day of affliction, and crush them with double contrition.Early Church Fathers on Jeremiah 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 17:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them be confounded that persecute me,.... With words with reproaches, with scoffs and jeers, saying, "where is the word of the Lord?" Jeremiah 17:14; let such be ashamed that scoffingly put such
Read John Gill on Jeremiah 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHeal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Read Robert Jamieson on Jeremiah 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat is, with abundant destruction. Concerning these prayers of the prophet against his enemies, See Poole "".
Read Matthew Poole on Jeremiah 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 17:18 Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.Ver. 18. Let them be confounded.] A heavy imprecation. Let persecutors take heed how they move ministers to make intercession to God against them, as Elias did against Israel; as Jeremiah here and elsewhere doth against the Jews; as the Christian churches did against Julian the apostate. God will set to his fiat. Let them be dismayed, but let not me be dismayed.] Paveant illi et non paveam ego, so the Vulgate Latin hath it. But what a stupid Latin dolt was that Popish priest who…
Read John Trapp on Jeremiah 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Let them be confounded . . .—The prayer reminds us of that of the Psalmist (Psalms 35:4; Psalms 40:14). Double destruction.—Literally, break them with a two-fold breaking—i.e., the “double recompense” of Jeremiah 16:18. (See Note there.)
Read Charles John Ellicott on Jeremiah 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Let them be confounded] They shall be confounded. These words are to be understood as simple predictions, rather than prayers.
Read AdamClarke on Jeremiah 17 →CambridgeThe Cambridge Bible for Schools and Colleges18. destroy them with double destruction] lit. as mg. break them with a double breach. Cp. Jeremiah 4:6. This may mean a literally twofold punishment, the one part for their apostasy as a nation, the other for their treatment of Jeremiah. It seems more likely however that double is merely equivalent to utter, complete. Co. with Du. holds that the imprecation, as in direct opposition to Jeremiah 17:16, stamps this part of the v., or according to him, the whole v. as unauthentic (but see Jeremiah 11:20). For metrical reasons also he rejects the v., but considers that it has taken the place of a genuine ending to the passage, now lost.
Read Cambridge on Jeremiah 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Let not me be confounded — This prayer for himself becomes here a prayer against his enemies, and yet not so much foes of Jeremiah as of Jehovah.
Read Daniel Denison Whedon on Jeremiah 17 →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
Let my persecutors be put to shame, but do not let me be put to shame. Let them be terrified, but do not let me be terrified. Bring upon them the day of disaster and shatter them with double destruction.
Let them be disappointed who persecute me, but don’t let me be disappointed. Let them be dismayed, but don’t let me be dismayed. Bring on them the day of evil, and destroy them with double destruction.
Let my persecutors be put to shame, but do not let me be put to shame. Let them be terrified, but do not let me be terrified. Bring upon them the day of disaster and shatter them with double destruction.
May those who persecute me be disgraced. Do not let me be disgraced. May they be dismayed. Do not let me be dismayed. Bring days of disaster on them. Bring on them the destruction they deserve.”
Tyndale line
Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Let them be put to shame that persecute me, but let not me be put to shame; let them be dismayed, but let not me be dismayed; bring upon them the day of evil, and destroy them with double destruction.
Let them be ashamed that persecute me, but let not me be ashamed; let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Let them bee confounded, that persecute me, but let not me be confounded: let them be afraide, but let not me be afraide: bring vpon them the day of aduersitie, and destroy them with double destruction.
Strictly literal
Let them be ashamed that persecute me, but let not me be ashamed; let them be dismayed, but let not me be dismayed; bring upon them the day of evil, and break them with a double breaking.
Let my pursuers be ashamed, and let not me be ashamed — me! Let them be affrighted, and let not me be affrighted — me! Bring in on them a day of evil, And a second time [with] destruction destroy them.
Let my pursuers be ashamed, || And do not let me be ashamed—me! Let them be frightened, || And do not let me be frightened—me! Bring in on them a day of calamity, || And destroy them a second time [with] destruction.
Let those be made ashamed that persecute me, but let not me be made ashamed: let them be dismayed, but let me not be dismayed: bring upon them the day of evil, and strike them with a double breach.
May my pursuers be ashamed, but do not let me be ashamed. May they be dismayed, but do not let me be dismayed. Send the day of disaster against them and shatter them with a double share of destruction.”
From the Latin
Let them be confounded that persecute me, and let not me be confounded: let them be afraid, and let not me be afraid: bring upon them the day of affliction, and with a double destruction, destroy them.
Simplified
Bring shame on my persecutors, but not on me. Terrify them, but not me, Let them experience the time of trouble, and smash them to pieces.
Let them be put to shame who are attacking me, but let me not be shamed; let them be overcome with fear, but let me not be overcome: send on them the day of evil, and put them to destruction twice over.
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 agree closely in wording, with the Septuagint maintaining the structure and meaning of the Hebrew text. The Dead Sea Scrolls partially restore the text but align with the overall message of the verse.
יֵבֹ֤שׁוּ רֹדְפַי֙ וְאַל־ אֵבֹ֣שָׁה אָ֔נִי יֵחַ֣תּוּ הֵ֔מָּה וְאַל־ אֵחַ֖תָּה אָ֑נִי הָבִ֤יא עֲלֵיהֶם֙ י֣וֹם רָעָ֔ה וּמִשְׁנֶ֥ה שִׁבָּר֖וֹן שָׁבְרֵֽם׃ ס
17 of the 17 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.
יבשו רדפ׳י [ואל] אבושה [אני] יחתו המה [ואל] אחתה אני הביא עלי׳הם יום רעה ומשנה שברוןם תשבר׳ם
9 words on the leather — 5 partly restored, 3 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 Jeremiah 17:18
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.
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Juss-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
The Hebrew word חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
V-Niphal-Juss-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
V-Niphal-1cs — Verb · Niphal · infinitive construct first person common singularHVNc1cs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp3mp
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-ms — Noun common · masculine singular constructHNcmsc
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…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs — Noun common · feminine singular absoluteHNcfsa
ka-lam'-i-ti ('edh, "a load" or "burden" under which one is crushed, hence, "misfortune"; hayyah, hawwah, "fall," "ruin," the latter word used only in the plural; ra`, "evil in essence" hence, "adversity," once only, Ps 141:5, the Revised Version (British and American) "wickedness"): Purely an Old Testament term, signifying adversities--natural, but more often those that result from wickedness or moral evil. Various kinds:
מִשְׁנֶה (mishneh) means double, copy, or second, and can refer to a duplicate document or something that is second in order or rank. It can also denote a second quarter or district in a town. The word is derived from a root meaning repetition and encompasses various contexts, including quantity and location.
מִשְׁנֶה n.[m.] double, copy, second
base
H4932 מִשְׁנֶה double, copy, second
4932 mishneh mish-neh'
from 8138; properly, a repetition, i.e. a duplicate (copy of
a document), or a double (in amount); by implication, a second
(in order, rank, age, quality or location):--college, copy,
double, fatlings, next, second (order), twice as much.
see HEBREW for 08138
מִשְׁנֶה (mish.neh) — Second [Quarter].
This name means second, referring to the second quarter or district in a town
מִשְׁנֶה (mish.neh) — second.
1) double, copy, second, repetition
1a) double
1b) copy (of law)
1c) second (in order)
1c1) second rank
1c2) second in age
1d) second quarter or district
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
dub'-'-l (shanah, "to repeat," as in counting; kaphal, "to fold over," or "double," as a cloth): A word used quite frequently in the Old Testament. Jacob ordered his sons to take double money in their hands, i.e. twice the necessary amount (Ge 43:12,15). If a thief be caught with a living animal he was to restore double (Ex 22:4); if property be stolen out of the house of one to whom it is entrusted he was to restore double (Ex 22:7,9). The firstborn was to receive a double portion of the inheritance (De 21:17). Likewise also by a beautiful symbol Elisha asked for a double portion of Elijah's spirit to fall upon him (2Ki…
שִׁבָּרוֹן (shibrown) refers to concepts of breaking, destruction, or crushing. It is derived from the root word meaning 'rupture' and encompasses various forms of ruin. The entries consistently highlight its association with physical and figurative destruction.
שִׁבָּרוֹן n.[m.] breaking, crushing
base
H7670 שִׁבָּרוֹן, שִׁבְרוֹן
7670 shibrown shib-rone'
from 7665; rupture, i.e. a pang; figuratively,
ruin:--breaking, destruction.
see HEBREW for 07665
שִׁבָּרוֹן (shiv.ron) — breaking.
destruction, breaking, shattering, crushing
N-ms — Noun common · masculine singular absoluteHNcmsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp3mp