Jeremiah 25:16 — Word Study
WLCוְשָׁת֕וּ וְהִֽתְגֹּֽעֲשׁ֖וּ וְהִתְהֹלָ֑לוּ מִפְּנֵ֣י הַחֶ֔רֶב אֲשֶׁ֛ר אָנֹכִ֥י שֹׁלֵ֖חַ בֵּינֹתָֽם׃
BSAAnd they will drinkshâthâh [and feast, to drink excessively] and staggergâʻash [reel to and fro, be moved] and go out of their mindshâlal [be mad, be foolish, act like crazy people] because ofpânîym the swordchereb [cutting instrument, war] thatʼăsher ◂Iʼânôkîy [the speaker, God] will sendshâlach [to depart, to bring] among thembêyn [between, in the midst of]
| Greek | English | Parsing |
|---|---|---|
| וְשָׁת֕וּ | and they will drink | Verb, Qal, sequential perfect third person common plural |
| וְהִֽתְגֹּֽעֲשׁ֖וּ | and they will stagger to and fro | Verb, Hithpael, sequential perfect third person common plural |
| וְהִתְהֹלָ֑לוּ | and they will act like mad people | Verb, Hithpael, sequential perfect third person common plural |
| מִפְּנֵ֣י | because of | Preposition, noun common masculine plural construct |
| הַחֶ֔רֶב | the sword | Particle, noun common feminine singular absolute |
| אֲשֶׁ֛ר | which | Particle |
| אָנֹכִ֥י | I | Pronoun |
| שֹׁלֵ֖חַ | [am] about to send | Verb, Qal, participle (active) masculine singular |
| בֵּינֹתָֽם׃ | between them | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And they will drink and stagger and go out of their minds, because of the sword that I will send among them.” |
| KJV | And they shall drink, and be moved, and be mad, because of the sword that I will send among them. |
| ASV | And they shall drink, and reel to and fro, and be mad, because of the sword that I will send among them. |
| YLT | And they have drunk, and shaken themselves and shewn themselves foolish, because of the sword that I am sending among them. |
| WEB | They will drink, and reel back and forth, and be insane, because of the sword that I will send among them.” |
| BBE | And after drinking it, they will go rolling from side to side, and be off their heads, because of the sword which I will send among them. |
The translations agree on the core meaning of the actions described in this verse.
The sentence is structured around a main clause with several subordinate clauses that provide detail on the actions and their causes.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbשָׁתָה
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 25:16
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 Prophecy of Judgmentgenerated
Jeremiah 25:16 is part of a larger prophetic message where God speaks through Jeremiah about the impending judgment on the nations. The imagery of drinking and staggering illustrates the disorientation and madness that will come as a result of God's wrath, symbolized by the sword. This reflects the broader theme of divine judgment found throughout the book of Jeremiah, where God warns the people of the consequences of their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 25:27 | “Then you are to tell them that this is what the LORD of Hosts, the God of Israel, says: ‘Drink, get drunk, and vomit. Fall down and never get up again, because of the sword I will send among you.’ |
| 2 | Jeremiah 51:7–39 | Babylon was a gold cup in the hand of the LORD, making the whole earth drunk. The nations drank her wine; therefore the nations have gone mad. |
| 3 | Lamentations 3:15 | He has filled me with bitterness; He has intoxicated me with wormwood. |
| 4 | Lamentations 4:21 | So rejoice and be glad, O Daughter of Edom, you who dwell in the land of Uz. Yet the cup will pass to you as well; you will get drunk and expose yourself. |
| 5 | Ezekiel 23:32–34 | This is what the Lord GOD says: ‘You will drink your sister’s cup, a cup deep and wide. It will bring scorn and derision, for it holds so much. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הִתְהֹלָ֑לוּ, hit.ho.La.lugenerated
The verb הִתְהֹלָ֑לוּ (hit.ho.la.lu) is a Hithpael form, indicating a reflexive or intensive action. It conveys the idea of acting foolishly or wildly, often in a celebratory yet chaotic manner. This word can also imply boasting or shining, but in this context, it emphasizes the madness that results from divine judgment.
The use of this verb suggests that the people will not only be mad but will also display their foolishness openly, as if they are celebrating in a state of confusion brought on by their circumstances.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as act like mad people, which captures the essence of the original Hebrew.
Sentence Structuregenerated
The verse consists of multiple clauses, with three main verbs: וְשָׁת֕וּ (and they will drink), וְהִֽתְגֹּֽעֲשׁ֖וּ (and they will stagger), and וְהִתְהֹלָ֑לוּ (and they will act like mad people). These verbs are coordinated, illustrating a sequence of actions that the people will experience.
The structure emphasizes the chaotic consequences of God's judgment, with the prepositional phrase מִפְּנֵ֣י (because of) introducing the reason for their madness, which is the sword that God will send among them.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb הִתְהֹלָ֑לוּ is rendered as μανήσονται, which means 'they will be mad.' This choice reflects a direct interpretation of the Hebrew meaning, emphasizing the madness resulting from God's judgment.
The Greek translation captures the essence of the original Hebrew, maintaining the theme of chaos and disorientation that accompanies divine wrath.
In plain words — the whole versegenerated
Jeremiah 25:16 describes how the people will drink, stagger, and act foolishly because of the sword that God will send among them. This verse highlights the consequences of God's judgment and the chaos that ensues.
Frequently Asked Questionsgenerated
It signifies that they will be overwhelmed and confused due to the judgment they are facing, leading to irrational behavior.
Drinking often symbolizes indulgence and celebration, but in this context, it reflects the disorientation and madness that comes from divine wrath.
The sword represents God's judgment and the impending destruction that will come upon the nations as a result of their actions.
This verse illustrates the consequences of sin and disobedience, which is a recurring theme throughout the book of Jeremiah.
Reflection Questionsgenerated
- In what ways do I see the consequences of sin leading to chaos in the world around me?
- How can I guard against the foolishness that comes from ignoring God's warnings?
- What steps can I take to seek wisdom and clarity in times of confusion?
- How does understanding God's judgment help me to live a more faithful life?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 25:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they shall drink, and be moved, and be mad,.... The judgments foretold shall come upon them, whether they will or not; which will have such effects upon them, as intoxicating liquor has on
Read John Gill on Jeremiah 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they shall drink, and be moved, and be mad, because of the sword that I will send among them. They shall drink, and be moved - reel (Nahum 3:11).
Read Robert Jamieson on Jeremiah 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhether they will or no, they shall drink it, and be disturbed, and be mad, and rage like men overcome with wine, because of those dreadful judgments which I shall send amongst them.
Read Matthew Poole on Jeremiah 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 25:16 And they shall drink, and be moved, and be mad, because of the sword that I will send among them.Ver. 16. And be moved and be mad.] As men that are overcome by some hot and heady liquor, are mad drunk. Because of the sword that I shall send.] For it is God who puts the sword in commission, and there it many times rideth circuit, as a judge, in scarlet. There are certain seasons, wherein, as the angel troubled the pool, so doth God the nations: and commonly when he doth it to one, he doth it to more, as here, and 2 Chronicles 15:5-6, and as at this day in Europe.
Read John Trapp on Jeremiah 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) They shall drink . . .—The words describe what history has often witnessed, the panic-terror of lesser nations before the onward march of a great conqueror—they are as if stricken with a drunken madness, and their despair or their resistance is equally infatuated. The imagery is one familiar in earlier prophets. (Isaiah 51:17; Isaiah 51:22; Habakkuk 2:16; Psalms 60:5; Psalms 75:8; Ezekiel 23:31.)
Read Charles John Ellicott on Jeremiah 25 →CambridgeThe Cambridge Bible for Schools and Colleges15–29. The wine-cup of the Lord’s fury to be drunk by all the nations. For confusion and dismay, expressed under the figure of intoxication, see below. Overthrow at the hands of the Chaldaeans is to be the fate of the nations. The genuineness of the passage as a whole has been challenged by Schwally and Du., but on insufficient grounds, although it has probably received a certain editorial expansion. Co. considers the whole ch. to have a genuine Jeremianic basis, and Gi. agrees as to Jeremiah 25:15-19, but brackets Jeremiah 25:20-31 as later insertions, adducing among other reasons the placing of Judah and her neighbours on a level of comparison, contrary to the spirit of the genuine…
Read Cambridge on Jeremiah 25 →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
And they will drink and stagger and go out of their minds, because of the sword that I will send among them.”
They will drink, and reel back and forth, and be insane, because of the sword that I will send among them.”
And they will drink and stagger and go out of their minds, because of the sword that I will send among them.”
When they have drunk it, they will stagger to and fro and act insane. For I will send wars sweeping through them.”
Tyndale line
And they shall drink, and be moved, and be mad, because of the sword that I will send among them.
And they shall drink, and reel to and fro, and be mad, because of the sword that I will send among them.
And they shall drink, and reel to and fro, and be mad, because of the sword that I will send among them.
And they shall drink, and be moved, and enraged, because of the sword that I will send among them.
And they shall drinke, and be moued and be mad, because of the sworde that I will sende among them.
Strictly literal
And they shall drink, and reel to and fro, and be mad, because of the sword that I will send among them.
And they have drunk, and shaken themselves and shewn themselves foolish, because of the sword that I am sending among them.
and they have drunk, and shaken themselves and shown themselves [to be] foolish, because of the sword that I am sending among them.”
And they shall drink, and reel about, and be mad, because of the sword that I will send among them.
For they will drink and then stagger about and rant madly before the sword that I am sending out among them.”
From the Latin
And they shall drink, and be troubled, and be mad because of the sword, which I shall send among them.
Simplified
They will drink and stumble around and go mad because of the war brought by the armies I'm sending to attack them.
And after drinking it, they will go rolling from side to side, and be off their heads, because of the sword which I will send among them.
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 closely align in their wording, with all nine words matched in the translation. The Dead Sea Scrolls show some restoration, but the core message remains consistent with the Masoretic Text.
וְשָׁת֕וּ וְהִֽתְגֹּֽעֲשׁ֖וּ וְהִתְהֹלָ֑לוּ מִפְּנֵ֣י הַחֶ֔רֶב אֲשֶׁ֛ר אָנֹכִ֥י שֹׁלֵ֖חַ בֵּינֹתָֽם׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ושתו והתגעשו והתהללו [מפני] [החרב] אשר אני שלח בינת׳ם
6 words on the leather — 1 partly restored, 2 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 25:16
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.
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
גָּעַשׁ (ga`ash) is a Hebrew verb meaning to shake or quake. It encompasses various forms, including shaking violently, being convulsed, and reeling back and forth. The word appears in contexts related to agitation or disturbance, particularly in the Qal and Pual forms, indicating both active shaking and a state of being shaken.
[גָּעַשׁ] vb. shake, quake
Qal quake of earth at theoph.
Pu. be shaken up, convulsed
Hithp. shake back and forth, toss or reel to and fro
Hithpo. reel to and fro
base
H1607 גָּעַשׁ
1607 ga`ash gaw-ash'
a primitive root to agitate violently:--move, shake, toss,
trouble.
גָּעַשׁ (ga.ash) — to shake.
1) to shake, quake
1a) (Qal) to shake
1b) (Pual) to be shaken up, convulsed
1c) (Hithpael) to shake back and forth, toss or reel to and fro
1d) (Hithpoel) to reel to and fro
Conj | V-r-3cp — Verb · Hithpael · sequential perfect third person common pluralHc/Vtq3cp
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
Conj | V-r-3cp — Verb · Hithpael · sequential perfect third person common pluralHc/Vtq3cp
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep | Suff — SuffixHAcfpc/Sp3mp