Jeremiah 30:12 — Word Study
WLCכִּ֣י כֹ֥ה אָמַ֛ר יְהוָ֖ה אָנ֣וּשׁ לְשִׁבְרֵ֑ךְ נַחְלָ֖ה מַכָּתֵֽךְ׃
BSAForkîy [thus, in this manner] this is whatkôh the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saysʼâmar■ Your injurysheber [incurable, desperate, wound, bruise] is incurableʼânash [completely, utterly, weak, sick] your woundmakkâh [blow, affliction] [is] grievouschâlâh [extremely, very, painful, severe]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| כֹ֥ה | thus | Adverb |
| אָמַ֛ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| אָנ֣וּשׁ | [is] incurable | Adj |
| לְשִׁבְרֵ֑ךְ | fracture your | Preposition, noun common masculine singular construct, suffix |
| נַחְלָ֖ה | [is] severe | Verb, Niphal, participle (active) feminine singular |
| מַכָּתֵֽךְ׃ | wound your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For this is what the LORD says: “Your injury is incurable; your wound is grievous. |
| KJV | For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous. |
| ASV | For thus saith Jehovah, Thy hurt is incurable, and thy wound grievous. |
| YLT | For thus said Jehovah: Incurable is thy breach, grievous thy stroke, |
| WEB | For Yahweh says, “Your hurt is incurable. Your wound is grievous. |
| BBE | For the Lord has said, Your disease may not be made well and your wound is bitter. |
Where they part company is אָנ֣וּשׁ — see How Translations Differ.
The main clause introduces the LORD's declaration, followed by two descriptive clauses detailing the injury and wound.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 30:12
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 LORD's Declaration of Judgmentgenerated
Jeremiah 30:12 is part of a larger passage where the LORD speaks to Israel about their dire condition due to sin. The surrounding verses express both judgment and the promise of eventual restoration, emphasizing the severity of their plight and the lack of help available to them. This context highlights the seriousness of their situation as well as God's ultimate plan for redemption.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 30:15 | Why do you cry out over your wound? Your pain has no cure! Because of your great iniquity and your numerous sins I have done these things to you. |
| 2 | Jeremiah 14:17 | You are to speak this word to them: ‘My eyes overflow with tears; day and night they do not cease, for the virgin daughter of my people has been shattered by a crushing blow, a severely grievous wound. |
| 3 | Jeremiah 15:18 | Why is my pain unending, and my wound incurable, refusing to be healed? You have indeed become like a mirage to me— water that is not there. |
| 4 | 2 Chronicles 36:16 | But they mocked the messengers of God, despising His words and scoffing at His prophets, until the wrath of the LORD against His people was stirred up beyond remedy. |
| 5 | Isaiah 1:5–6 | Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אָנ֣וּשׁ, 'a.Nushgenerated
The word אָנ֣וּשׁ ('a.Nush) is an adjective that describes a state of being incurable or weak. It indicates a condition that is beyond healing, suggesting desperation and hopelessness. The parsing as an adjective shows it is used to describe the state of the injury mentioned in the verse.
This term conveys a sense of total incapacity to recover, emphasizing the severity of the people's affliction as declared by the LORD. The use of this word underscores the gravity of their situation, as it relates to both physical and spiritual conditions.
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 sentence begins with the conjunction כִּ֣י (ki), which introduces the LORD’s declaration. The main verb אָמַ֛ר ('a.Mar) follows, indicating what the LORD says.
The structure emphasizes the LORD's authority and the seriousness of the statement, with the subject יְהוָ֖ה (Yahweh) clearly identified. The description of the injury and wound follows, detailing their severity.
Septuagint Backgroundgenerated
The Septuagint translates כִּ֣י as οὕτως (G3779), meaning 'thus'. This choice aligns with the Hebrew meaning, indicating the manner of the LORD's declaration.
The Greek ἀνέστησα (G450) for אָנ֣וּשׁ captures the sense of being raised or restored, which contrasts with the Hebrew's emphasis on incurability, suggesting a different interpretive angle in the Septuagint.
In plain words — the whole versegenerated
Jeremiah 30:12 expresses the LORD's message that the people's injury is beyond healing and their wound is severe. This declaration highlights their desperate situation, with no one to help them or remedy their afflictions.
Frequently Asked Questionsgenerated
It indicates a state of hopelessness and desperation, suggesting that the people are beyond recovery due to their sin.
The emphasis on the wound's severity serves to highlight the consequences of the people's actions and the seriousness of their condition.
While the immediate context speaks of incurability, the larger passage offers hope for future restoration and healing from the LORD.
This verse reflects the themes of judgment and eventual restoration that run throughout the book of Jeremiah, illustrating the consequences of sin and the hope of redemption.
Reflection Questionsgenerated
- In what areas of my life do I feel incurable or hopeless, and how can I bring those to God?
- How does understanding the severity of sin help me appreciate the need for God's grace?
- What steps can I take to seek healing in my life, both physically and spiritually?
- How can I encourage others who feel hopeless, using the promises of restoration found in Scripture?
The early church on this verse — how the Fathers read it
Jerome quotes this verse to discuss the severity of Israel's condition and the lack of healing available, emphasizing the LORD's judgment.
For thus says the Lord, your fracture is incurable, your wound is grievous. There is no one to judge your judgment for binding, there is no usefulness in your healing. All your lovers have forgotten you, they will not seek you.Early Church Fathers on Jeremiah 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 30:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thus saith the Lord, thy bruise [is] incurable,.... By themselves or others, in all human appearance; there was no help for them from men; their case seemed desperate; there was no likelihood of
Read John Gill on Jeremiah 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thus saith the LORD, Thy bruise is incurable, and thy wound is grievous. Thy bruise is incurable. The desperate circumstances of the Jews are here represented as an incurable wound.
Read Robert Jamieson on Jeremiah 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleInterpreters generally understand by bruise or wound here the state that the Jews should be in the captivity of Babylon, which would be miserable, and so miserable that it would be incurable from any hand, except the hand of God. But I do not understand why it may not as well be interpreted of their sinful state, with reference to God’ s purpose, and interpreted by , where it is said, The wrath of God arose against them till there was no remedy. They had sinned to that degree that God had resolved into captivity they should go, and there should abide till the determination of seventy years.
Read Matthew Poole on Jeremiah 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 30:12 For thus saith the LORD, Thy bruise [is] incurable, [and] thy wound [is] grievous.Ver. 12. Thy bruise is incurable,] i.e., Inevitable, by God’ s irrevocable decree. Or, It is incurable in itself; but not to me, who am an almighty Physician or surgeon. See Ezekiel 37:11. They seemed "free among the dead," free of that company.
Read John Trapp on Jeremiah 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Thy bruise is incurable . . .—The mind of the prophet dwells on the seeming hopelessness, in words which sound like an echo from his Lamentations (Jeremiah 2:13), in order to enhance the blessedness of the reverent utterance of hope which appears in Jeremiah 30:17.
Read Charles John Ellicott on Jeremiah 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Thy bruise is incurable] אנוש anush, desperate, not incurable; for the cure is promised in Jeremiah 30:17, I will restore health unto thee, and I will heal thee of thy wounds.
Read AdamClarke on Jeremiah 30 →CambridgeThe Cambridge Bible for Schools and Colleges5–22. See introd. note to section. For a parallel in the character of the description in Jeremiah 30:5-11, Dr. compares Isaiah 13:6-15 (the overthrow of Babylon) followed by Isaiah 14:1 f. (the deliverance of Israel); also Isaiah 24:14-15; Isaiah 24:23; Isaiah 25:1-5.
Read Cambridge on Jeremiah 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleISRAEL’S DIRE AND JEHOVAH’S MERCY, Jeremiah 30:12-17.12. Incurable — That is, to human thought. But the things that seemed impossible to man were yet possible with God.
Read Daniel Denison Whedon on Jeremiah 30 →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
For this is what the LORD says: “Your injury is incurable; your wound is grievous.
For Yahweh says, “Your hurt is incurable. Your wound is grievous.
For this is what the LORD says: “Your injury is incurable; your wound is grievous.
Moreover, the Lord says to the people of Zion, “Your injuries are incurable; your wounds are severe.
Tyndale line
For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.
For thus saith Jehovah, Thy hurt is incurable, and thy wound grievous.
For thus saith the LORD, Thy hurt is incurable, and thy wound grievous.
For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.
For thus saith the Lord, Thy bruising is incurable, and thy wound is dolorous.
Strictly literal
For thus saith Jehovah: Thy bruise is incurable, thy wound is grievous.
For thus said Jehovah: Incurable is thy breach, grievous thy stroke,
For thus said YHWH: “Your breach is incurable, your stroke grievous,
For thus hath said the Lord, Incurable is thy bruise, and painful, thy wound.
For Yahweh says this, 'Your injury is incurable; your wound is infected.
From the Latin
For thus saith the Lord: Thy bruise is incurable, thy wound is very grievous.
Simplified
This is what the Lord says: You have a wound that cannot be healed, you have a terrible injury.
For the Lord has said, Your disease may not be made well and your wound is bitter.
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 largely agree in content, with six of the eight words matching. However, the Septuagint's word order and articles differ, indicating a distinct interpretative approach while maintaining the core message.
כִּ֣י כֹ֥ה אָמַ֛ר יְהוָ֖ה אָנ֣וּשׁ לְשִׁבְרֵ֑ךְ נַחְלָ֖ה מַכָּתֵֽךְ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 30:12
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אָנַשׁ (anash) is a Hebrew verb meaning to be weak or sick. It encompasses a range of conditions, including being frail, incurable, or even metaphorically desperate. The word appears in various forms, such as in the Qal and Niphal stems, indicating both physical and figurative states of illness or weakness.
[אָנַשׁ] vb. be weak, sick
Qal as adj. incurable, of wound, but metaph.
Niph. be sick, of child
base
H605 [אָנַשׁ] be weak, sick
605 'anash aw-nash'
a primitive root; to be frail, feeble, or (figuratively)
melancholy:--desperate(-ly wicked), incurable, sick, woeful.
אָנַשׁ (a.nash) — be incurable.
1) to be weak, sick, frail
1a) (Qal)
1a1) to be incurable
1a2) to be sick
1a3) desperate, incurable, desperately wicked, woeful, very sick (pass participle) (metaph.)
1b) (Niphal) to be sick
Adj — AdjHAamsa
שֶׁ֫בֶר (sheber) refers to breaking or fracturing, encompassing meanings like crash, ruin, and destruction. It can also denote the breaking of a dream and its interpretation. The term appears in various contexts, including physical damage and emotional distress.
שֶׁ֫בֶר, שֵׁ֫בֶר n.m. breaking, fracture, crushing, breach, crash
base
H7667 שֶׁ֫בֶר, שֵׁ֫בֶר breaking, fracture, crushing, breach, crash
7667 sheber sheh'-ber
or sheber {shay'-ber}; from 7665; a fracture, figuratively,
ruin; specifically, a solution (of a dream):--affliction,
breach, breaking, broken(-footed, -handed), bruise, crashing,
destruction, hurt, interpretation, vexation.
see HEBREW for 07665
שֶׁ֫בֶר (she.ver) — breaking.
1) breaking, fracture, crushing, breach, crash, ruin, shattering
1a) breaking, fracture, shattering, crushing
1b) crashing
1c) breaking (of a dream), interpretation
1d) quarries
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2fs
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
V-Niphal — Verb · Niphal · participle (active) feminine singularHVNrfsa
מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.
מַכָּה n.f. blow, wound, slaughter
base
H4347 מַכָּה blow, wound, slaughter
4347 makkah mak-kaw'
or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a
blow (in 2 Chronicles 2:10, of the flail); by implication, a
wound; figuratively, carnage, also pestilence:--beaten, blow,
plague, slaughter, smote, X sore, stripe, stroke,
wound((-ed)).
see HEBREW for 05221
מַכָּה (mak.kah) — wound.
1) blow, wound, slaughter
1a) blow, stripe
1b) beating, scourging
1c) wound
1d) slaughter
1e) defeat, conquest
1f) plague
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs