Jeremiah 25:18 — Word Study
WLCאֶת־ יְרוּשָׁלִַ֙ם֙ וְאֶת־ עָרֵ֣י יְהוּדָ֔ה וְאֶת־ מְלָכֶ֖יהָ אֶת־ שָׂרֶ֑יהָ לָתֵ֨ת אֹתָ֜ם לְחָרְבָּ֧ה לְשַׁמָּ֛ה לִשְׁרֵקָ֥ה וְלִקְלָלָ֖ה כַּיּ֥וֹם הַזֶּֽה׃
BSAto makenâthan themʼêth a ruinchorbâh [desolation, waste place] an object of horrorshammâh [consternation] and contemptshᵉrêqâh [rejection, disdain] and cursingqᵉlâlâh [a curse, evil spoken] as they are to thiszeh dayyôwm [as it is at this time] JerusalemYᵉrûwshâlaim [the city of peace] and the citiesʻîyr of JudahYᵉhûwdâh [the region of Judah] its kingsmelek [royal rulers] and officialssar [princes, leaders]
| Greek | English | Parsing |
|---|---|---|
| אֶת־ | the object marker | Particle |
| יְרוּשָׁלִַ֙ם֙ | Jerusalem | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| עָרֵ֣י | [the] cities of | Noun common, masculine plural construct |
| יְהוּדָ֔ה | Judah | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מְלָכֶ֖יהָ | kings its | Noun common masculine plural construct, suffix |
| אֶת־ | the object marker | Particle |
| שָׂרֶ֑יהָ | officials its | Noun common masculine plural construct, suffix |
| לָתֵ֨ת | to make | Preposition, verb qal infinitive construct common |
| אֹתָ֜ם | the object marker them | Particle, suffix |
| לְחָרְבָּ֧ה | into a ruin | Preposition, noun common feminine singular absolute |
| לְשַׁמָּ֛ה | into a waste | Preposition, noun common feminine singular absolute |
| לִשְׁרֵקָ֥ה | into a hissing | Preposition, noun common feminine singular absolute |
| וְלִקְלָלָ֖ה | and into a curse | Conjunction, preposition, noun common feminine singular absolute |
| כַּיּ֥וֹם | as the day | Preposition, noun common masculine singular absolute |
| הַזֶּֽה׃ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to make them a ruin, an object of horror and contempt and cursing, as they are to this day—Jerusalem and the cities of Judah, its kings and officials; |
| KJV | To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; |
| ASV | to wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, a hissing, and a curse, as it is this day; |
| YLT | Jerusalem, and the cities of Judah, And its kings, its heads, To give them to waste, to astonishment, To hissing, and to reviling, as [at] this day. |
| WEB | Jerusalem, and the cities of Judah, with its kings and its princes, to make them a desolation, an astonishment, a hissing, and a curse, as it is today; |
| BBE | Jerusalem and the towns of Judah and their kings and their princes, to make them a waste place, a cause of fear and surprise and a curse, as it is this day; |
Where they part company is in the phrase describing the fate of Jerusalem and Judah — see How Translations Differ.
The structure consists of a main clause followed by descriptive phrases that elaborate on the fate of Jerusalem and Judah.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 25:18
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 — The Prophecy Against Jerusalem and Judahgenerated
Jeremiah 25:18 reveals God's judgment on Jerusalem and the cities of Judah, indicating that they will become ruins and objects of horror, contempt, and cursing. This prophecy serves as a warning of the consequences of disobedience and the seriousness of God's judgment. The surrounding verses provide context, showing that this message is part of a broader declaration to various nations and leaders, emphasizing the widespread impact of God's words.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 1:10 | See, I have appointed you today over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and plant.” |
| 2 | Jeremiah 19:3–9 | saying, ‘Hear the word of the LORD, O kings of Judah and residents of Jerusalem. This is what the LORD of Hosts, the God of Israel, says: I am going to bring such disaster on this place that the ears of all who hear of it will ring, |
| 3 | Jeremiah 21:6–10 | I will strike down the residents of this city, both man and beast. They will die in a terrible plague.’ |
| 4 | Psalm 60:3 | You have shown Your people hardship; we are staggered from the wine You made us drink. |
| 5 | Isaiah 51:17–22 | Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of His fury; you who have drained the goblet to the dregs— the cup that makes men stagger. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יְרוּשָׁלִַ֙ם, ye.ru.sha.Limgenerated
The word יְרוּשָׁלִַ֫͏ם (ye.ru.sha.Lim) refers specifically to Jerusalem, the capital city of Palestine, often called the city of peace. It is derived from terms suggesting a foundation of peace and is historically significant as the center of worship and governance for the Israelites.
In this verse, Jerusalem is highlighted as a focal point of God's judgment, illustrating the severity of the consequences that will befall it and its inhabitants. The use of this specific term underscores the importance of the city in the narrative of God's relationship with His people.
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 in this verse is לָתֵ֨ת (la.Tet), meaning to make, which governs the entire clause. The structure includes multiple noun phrases that detail the subjects affected by this action: Jerusalem, the cities of Judah, their kings, and officials.
The Hebrew word order places emphasis on the actions being taken against these subjects, highlighting the severity of the judgment as it unfolds in a series of phrases that describe their fate.
Septuagint Backgroundgenerated
In the Septuagint, the word for Jerusalem is rendered as ιερουσαλημ (ierousalēm), maintaining the same reference to the city. This choice reflects a direct correspondence to the Hebrew, preserving its significance in the context of divine judgment.
The translation choices in the Septuagint suggest a consistent understanding of Jerusalem's role and the implications of its desolation, aligning with the themes presented in the Hebrew text.
In plain words — the whole versegenerated
Jeremiah 25:18 tells us that God is declaring that Jerusalem and the cities of Judah will become a desolation and objects of horror and cursing. This is a serious warning about the consequences of sin and disobedience, emphasizing that these cities will face severe judgment.
Frequently Asked Questionsgenerated
It signifies that the city will be destroyed and left desolate, reflecting the consequences of the people's actions and their failure to follow God's commands.
This indicates that the city will become a symbol of shame and fear, a place that evokes disgust and rejection due to its destruction.
It shows that not only Jerusalem but also the surrounding cities and their leaders will suffer the consequences of disobedience, highlighting the collective nature of the judgment.
This verse serves as a stark reminder that God's promises of protection and blessing are contingent upon the people's faithfulness, and disobedience leads to dire consequences.
Reflection Questionsgenerated
- What does the desolation of Jerusalem teach us about the consequences of turning away from God?
- How can we apply the lessons from this prophecy in our own lives today?
- What role does repentance play in avoiding the fate described in this verse?
- In what ways can we ensure that our actions align with God's will to avoid judgment?
The early church on this verse — how the Fathers read it
An early commentary on this verse from Jerome discusses the consequences foretold for Jerusalem and the cities of Judah, emphasizing their desolation and horror.
Jerusalem and the cities of Judah, and its kings, and its princes, to make them a desolation, and an astonishment, and a hissing, and a curse, as it is this day.Early Church Fathers on Jeremiah 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 25:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[To wit], Jerusalem, and the cities of Judah,.... Which are mentioned first, because God's judgments began with them, as they usually do with the house of God, 1 Peter 4:17; and even now began; for
Read John Gill on Jeremiah 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Jerusalem - put
Read Robert Jamieson on Jeremiah 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJudgment usually beginneth at the house of God, . God hath more known them and done them more good than other people, therefore their sins are higher provocations, and they are less excusable. By the kings here mentioned are to be understood Jehoiakim, Jehoiachin, and Zedekiah; these princes with their people God threatens to punish to astonishment, and so as men should mock at them, and curse them; which expressions we have before met with in the same cause. But here ariseth a doubt how the prophet saith, as it is this day, whereas this prophecy, , was in the fourth year of Jehoiakim, but Jerusalem was not made such a desolation till the eleventh year of Zedekiah, which was eighteen years…
Read Matthew Poole on Jeremiah 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 25:18 [To wit], Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as [it is] this day;Ver. 18. To wit, in Jerusalem.] Judgment beginneth at God’ s house Sed si in Hierosolymis maneat scrutinium, quid fiet in Babylone? saith an ancient.
Read John Trapp on Jeremiah 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) As it is this day.—The words are not in the LXX., and may probably have been added after the prediction had received its fulfilment in the final capture of Jerusalem and the desolation of the country. Here, as before in Jeremiah 25:13, we trace the hand of a transcriber. It will be noted that the prophet begins with the judgment about to fall on his own people, and then passes on from “the house of God” (1 Peter 4:17) to those that are without.
Read Charles John Ellicott on Jeremiah 25 →CambridgeThe Cambridge Bible for Schools and Colleges18. The list which follows is one which has evidently been expanded. The LXX omit “all the kings of the land of Uz” (Jeremiah 25:20), “all the kings of Arabia” [or (see note there) “all the kings of the mingled people”] (Jeremiah 25:24), and “all the kings of Zimri” (Jeremiah 25:25). Gi. and Co. accordingly consider that this phrase marks additions throughout. It will also be observed that in Jeremiah 25:20 Philistia is virtually enumerated (“Ashkelon, etc.”) twice. In Jeremiah 25:18 Co. would omit all after “Judah,” and put Pharaoh at the head of the list to be displaced afterwards by a scribe jealous for the precedence of his country even in a list of this character! We may perceive a…
Read Cambridge on Jeremiah 25 →Albert Barnes1798–1870Barnes' Notes on the BibleAs it is this day - Words omitted by the Septuagint, and probably added by Jeremiah after the murder of Gedaliah had completed the ruin of the land.
Read Albert Barnes on Jeremiah 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Jerusalem — Mentioned first, as being most important, and perhaps, too, most guilty.
Read Daniel Denison Whedon 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
to make them a ruin, an object of horror and contempt and cursing, as they are to this day—Jerusalem and the cities of Judah, its kings and officials;
Jerusalem, and the cities of Judah, with its kings and its princes, to make them a desolation, an astonishment, a hissing, and a curse, as it is today;
to make them a ruin, an object of horror and contempt and cursing, as they are to this day—Jerusalem and the cities of Judah, its kings and officials;
I made Jerusalem and the cities of Judah, its kings and its officials drink it. I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object of horror and of hissing scorn, an example used in curses. Such is already becoming the case!
Tyndale line
To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day;
to wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, a hissing, and a curse, as it is this day;
to wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day;
To wit , Jerusalem, and the cities of Judah, and her kings, and her princes, to make them a desolation, an astonishment, a hissing, and a curse; as it is this day;
Euen Ierusalem, and the cities of Iudah, and the Kings thereof, and the princes thereof, to make them desolate, an astonishment, an hissing, and a curse, as appeareth this day:
Strictly literal
Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a waste, an astonishment, a hissing, and a curse, as it is this day;
Jerusalem, and the cities of Judah, And its kings, its heads, To give them to waste, to astonishment, To hissing, and to reviling, as [at] this day.
Jerusalem, and the cities of Judah, || And its kings, its heads, || To give them to ruin, to astonishment, || To hissing, and to reviling, as [at] this day;
Jerusalem, and the cities of Judah, and its kings, and its princes, to make them a ruin, an astonishment, a derision, and a curse; as it is this day;
Jerusalem, the cities of Judah and her kings and officials—to turn them into ruins and something terrifying, and into an object for hissing and cursing, as they are at this present day.
From the Latin
To wit, Jerusalem, and the cities of Juda, and the kings thereof, and the princes thereof: to make them a desolation, and an astonishment, and a hissing, and a curse, as it is at this day.
Simplified
to Jerusalem and the towns of Judah, its kings and officials, destroying them so that people were horrified at what happened to them and mocked them and cursed them (and they are still like this today);
Jerusalem and the towns of Judah and their kings and their princes, to make them a waste place, a cause of fear and surprise and a curse, as it is this day;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Jeremiah 25:18 lists Jerusalem and the cities of Judah, along with their kings and officials, as subjects to be made a ruin, an object of horror, contempt, and cursing. The Septuagint agrees in substance but does not provide a direct translation of the entire verse, indicating that while many words match, the arrangement and specific wording differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this verse in this instance, so their agreement or disagreement with the Masoretic Text remains unverified.
אֶת־ יְרוּשָׁלִַ֙ם֙ וְאֶת־ עָרֵ֣י יְהוּדָ֔ה וְאֶת־ מְלָכֶ֖יהָ אֶת־ שָׂרֶ֑יהָ לָתֵ֨ת אֹתָ֜ם לְחָרְבָּ֧ה לְשַׁמָּ֛ה לִשְׁרֵקָ֥ה וְלִקְלָלָ֖ה כַּיּ֥וֹם הַזֶּֽה׃
12 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.
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 25:18
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM — ParticleHTo
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
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…
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
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3mp — Particle · suffixHTo/Sp3mp
The Hebrew word חָרְבָּה (chorbah) refers to waste, desolation, or ruin. It is derived from the root meaning drought and implies a place that has been laid waste or destroyed. The entries consistently emphasize its association with desolation and ruin.
חָרְבָּה n.f. waste, desolation, ruin
base
H2723 חָרְבָּה waste, desolation, ruin
2723 chorbah khor-baw'
feminine of 2721; properly, drought, i.e. (by implication) a
desolation:--decayed place, desolate (place, -tion),
destruction, (laid) waste (place).
see HEBREW for 02721
חׇרְבָּה (chor.bah) — desolation.
a place laid waste, ruin, waste, desolation
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
roo'-in (haricah, etc.; rhegma): "Ruin," the translation of haricah (Am 9:11; compare Ac 15:16, where the Revised Version (British and American) Greek text, ta katestrammena), and of a number of other Hebrew words: in Lu 6:49 rhegma, "breakage," is used both in a literal sense (Isa 23:13; 25:2, of fallen buildings; Eze 27:27; 31:13, of a state or people; Lu 6:49, of a house, etc.) and with a moral significance (Pr 26:28). the Revised Version margin correctly renders mikhshol in
שַׁמָּה (shammah) refers to concepts of waste and horror, indicating destruction or desolation. It encompasses meanings such as appalment and ruin, often related to land or cities. The word is derived from another Hebrew root, שָׁמַם (shamam), which also conveys similar themes of devastation.
שַׁמָּה n.f. waste, appalment
base
H8047 שַׁמָּה waste, appalment
8047 shammah sham-maw'
from 8074; ruin; by implication,
consternation:--astonishment, desolate(-ion), waste,
wonderful thing.
see HEBREW for 08074
שַׁמָּה (sham.mah) — horror: destroyed.
: destroyed/waste
1) waste, horror, appalment
1a) a waste (of land, city, etc)
1b) appalment, horror
Also means: sham.mah (שַׁמָּה ": appalled" H8047H)
שַׁמָּה (sham.mah) — horror: appalled.
: appalled
1) waste, horror, appalment
1a) a waste (of land, city, etc)
1b) appalment, horror
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
שְׁרֵקָה (shreqah) refers to a sound of derision, specifically hissing or whistling. It is derived from the root word שָׁרַק (H8319). The entries consistently emphasize its meaning related to derisive sounds.
שְׁרֵקָה n.f. (object of derisive) hissing
base
H8322 שְׁרֵקָה
8322 shreqah sher-ay-kaw'
from 8319; a derision:--hissing.
see HEBREW for 08319
שְׁרֵקָה (she.re.qah) — hissing.
hissing, whistling
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
As a mode of calling an attendant to his master’s side, is a custom very prevalent in Palestine. Says Osborne, "Whenever a servant was wanted, the usual ‘shee!’ which is so common throughout the land, started two or three in an instant." The same custom is evidently alluded to in Isa 5:26; 7:18; "The Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt," etc.
קְלָלָה (qlalah) means 'curse' and is derived from the root word for vilification. It encompasses meanings related to cursing, vilification, and execration. The term appears in contexts of condemnation and negative speech.
קְלָלָה 33 n.f. curse
base
H7045 קְלָלָה curse
7045 qlalah kel-aw-law'
from 7043; vilification:--(ac-)curse(-d, - ing).
see HEBREW for 07043
קְלָלָה (qe.la.lah) — curse.
curse, vilification, execration
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm