Jeremiah 33:6 — Word Study
WLCהִנְנִ֧י מַעֲלֶה־ לָּ֛הּ אֲרֻכָ֥ה וּמַרְפֵּ֖א וּרְפָאתִ֑ים וְגִלֵּיתִ֣י לָהֶ֔ם עֲתֶ֥רֶת שָׁל֖וֹם וֶאֱמֶֽת׃
BSANeverthelesshên I will bringʻâlâh healthʼărûwkâh [being whole or healthy, physically or spiritually] and healingmarpêʼ [a cure, deliverance, or a state of peace] and I will heal [its people]râphâʼ [mend or cure, often referring to God's power] and revealgâlâh [uncover or make known] the abundanceʻăthereth△ [a large or plentiful amount] of peaceshâlôwm [completeness, wellness, and friendship] and truthʼemeth [faithfulness, stability, or God's character]
| Greek | English | Parsing |
|---|---|---|
| הִנְנִ֧י | here I | Particle, suffix |
| מַעֲלֶה־ | [will] bring up | Verb, Hiphil, participle (active) masculine singular |
| לָּ֛הּ | for it | Preposition, suffix |
| אֲרֻכָ֥ה | healing | Noun common, feminine singular absolute |
| וּמַרְפֵּ֖א | and healing | Conjunction, noun common masculine singular absolute |
| וּרְפָאתִ֑ים | and I will heal them | Verb qal sequential perfect first person common singular, suffix |
| וְגִלֵּיתִ֣י | and I will uncover | Verb, Piel, sequential perfect first person common singular |
| לָהֶ֔ם | to them | Preposition, suffix |
| עֲתֶ֥רֶת | an abundance of | Noun common, feminine singular construct |
| שָׁל֖וֹם | well-being | Noun common, masculine singular absolute |
| וֶאֱמֶֽת׃ | and faithfulness | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nevertheless, I will bring to it health and healing, and I will heal its people and reveal to them the abundance of peace and truth. |
| KJV | Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. |
| ASV | Behold, I will bring it health and cure, and I will cure them; and I will reveal unto them abundance of peace and truth. |
| YLT | Lo, I am increasing to it health and cure, And have healed them, and revealed to them The abundance of peace and truth. |
| WEB | behold, I will bring it health and healing, and I will cure them; and I will reveal to them abundance of peace and truth. |
| BBE | See, I will make it healthy and well again, I will even make them well; I will let them see peace and good faith in full measure. |
Where they part company is עֲתֶ֥רֶת — see How Translations Differ.
The main action of bringing health and healing is supported by additional clauses that describe God's promises, creating a comprehensive picture of restoration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָלָה
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 33:6
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 — God's Promise of Restorationgenerated
Jeremiah 33:6 is part of a larger passage where God reassures His people that despite the coming destruction, He will restore them. This chapter emphasizes God's commitment to healing and peace, contrasting the judgment they face due to their wickedness. The surrounding verses highlight the dire situation of Jerusalem while providing hope for future restoration and wholeness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 17:14 | Heal me, O LORD, and I will be healed; save me, and I will be saved, for You are my praise. |
| 2 | Jeremiah 30:12–17 | For this is what the LORD says: “Your injury is incurable; your wound is grievous. |
| 3 | Deuteronomy 32:39 | See now that I am He; there is no God besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand. |
| 4 | Psalm 67:2 | that Your ways may be known on earth, Your salvation among all nations. |
| 5 | Isaiah 30:26 | The light of the moon will be as bright as the sun, and the light of the sun will be seven times brighter—like the light of seven days—on the day that the LORD binds up the brokenness of His people and heals the wounds He has inflicted. |
The Treasury of Scripture Knowledge — 29 references, hung on the phrase they belong to
The Key Word — אֲרֻכָ֥ה, 'a.ru.Khahgenerated
The word אֲרֻכָ֥ה (*'arukhah*) refers to healing or restoration, emphasizing a state of being whole or healthy. It is derived from a root meaning to restore to soundness, encompassing both physical and spiritual healing.
In this context, it signifies God's promise to mend the brokenness of His people, indicating a comprehensive restoration of well-being and health.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses health and healing to convey the idea of restoration.
Sentence Structuregenerated
The finite verb מַעֲלֶה, bring up, governs the main clauses of the verse, with several phrases describing what God will bring. The structure highlights the action of healing and revealing as central to God's promise.
The sentence flows with a series of verbs and nouns that build upon each other, illustrating the comprehensive nature of God's restoration plan for His people.
Septuagint Backgroundgenerated
The Septuagint translates אֲרֻכָ֥ה as συνούλωσιν, which suggests a broader concept of healing or restoration. This choice emphasizes the completeness of God's promise, aligning with the Hebrew meaning but possibly widening its application.
The use of ἀνάγω for מַעֲלֶה indicates a focus on elevating or raising up, reinforcing the idea of bringing His people to a better state.
In plain words — the whole versegenerated
Jeremiah 33:6 promises that God will bring health and healing to His people, revealing an abundance of peace and truth. This assurance comes in the context of impending judgment, highlighting God's commitment to restore and mend His people despite their current troubles.
Frequently Asked Questionsgenerated
God is promising to restore His people both physically and spiritually, ensuring their well-being.
The promise of restoration contrasts with the warnings of judgment, showing God's mercy amid their sin.
It signifies a complete and fulfilling relationship with God, characterized by wellness and faithfulness.
Healing represents not just physical recovery but a restoration of the covenant relationship between God and His people.
Reflection Questionsgenerated
- In what areas of my life do I need healing or restoration from God?
- How can I experience and share God's peace and truth in my community?
- What steps can I take to seek wholeness in my relationship with God?
- How does understanding God's promise of restoration affect my view of current struggles?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 33:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, I will bring it health and cure, and I will cure them,.... That is, the church of God, the members of it, typified by Jerusalem; and it is to be understood of the healing of their spiritual
Read John Gill on Jeremiah 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. Behold, I will bring it health and cure - (Jeremiah 30:17).
Read Robert Jamieson on Jeremiah 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe latter part of this verse expoundeth the former, for by health and cure the prophet meaneth peace and truth: we met with the like metaphorical expression : See Poole "". The miserable disturbed state of a nation being compared to wounds and sickness, the restoring of it to a peaceable, prosperous state is fitly called its health and cure. By truth here seems to be meant faithfulness, or stability, not truth of propositions: q.d. I will, after this great wound which I have given this people, bring them again into a quiet and peaceable state, in which they shall abide many days.
Read Matthew Poole on Jeremiah 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 33:6 Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth.Ver. 6. Behold, I will bring it health and cure.] Una eademque manus vulnus opemque feret. This is God’ s usual method and manner of dealing with his people, as a skilful physician, primo pungit, deinde ungit. “ Enecat, ut possit vivificare Deus. ” And I will reveal unto them abundance of peace and truth.] Why then, feri, Domine, feri; such gold as "peace and truth" cannot be bought too dear. The Chaldee here hath it, Revelabo iis portam poenitentiae, I will reveal unto them the gate of repentance, and show them how they may walk in the way of peace and…
Read John Trapp on Jeremiah 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Health and cure . . .—The first word is, as in Jeremiah 8:22; Jeremiah 30:17, the bandage, or “plaister,” which was prominent in the therapeutics of the East. It is possible that both words may have been spoken in direct contrast with the pestilence which was ravaging the city (Jeremiah 21:9; Jeremiah 27:13; Jeremiah 38:2). In any case, however, the words have a higher and figurative meaning. It was true of the city and its people that the “whole head was sick, and the whole heart faint” (Isaiah 1:5); and Jehovah promises to manifest Himself as the healer of that spiritual disease which was worse than any pestilence.
Read Charles John Ellicott on Jeremiah 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Behold I will bring it health and cure] ארכה aruchah, an extensive plaister; or, as we phrase it, a plaister as large as the sore. I will repair the losses of families by numerous births, and bless the land with fertility.
Read AdamClarke on Jeremiah 33 →CambridgeThe Cambridge Bible for Schools and Colleges6. health] mg. healing; lit. fresh flesh; See on Jeremiah 8:22. abundance] The word in MT. occurs here only, the meaning that the corresponding root bears in Ezekiel 35:13; Proverbs 27:6, being taken to justify the sense assigned here. But the text is probably corrupt. A word almost identical in consonants denotes treasures, and so is very apposite here as a conjectural emendation (so Du.). truth] (God’s) faithfulness.
Read Cambridge on Jeremiah 33 →Albert Barnes1798–1870Barnes' Notes on the BibleI will bring it health and cure - I will lay upon it a bandage and healing, i. e., a healing bandage, a plaster with healing medicines.
Read Albert Barnes on Jeremiah 33 →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
Nevertheless, I will bring to it health and healing, and I will heal its people and reveal to them the abundance of peace and truth.
behold, I will bring it health and healing, and I will cure them; and I will reveal to them abundance of peace and truth.
Nevertheless, I will bring to it health and healing, and I will heal its people and reveal to them the abundance of peace and truth.
But I will most surely heal the wounds of this city and restore it and its people to health. I will show them abundant peace and security.
Tyndale line
Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth.
Behold, I will bring it health and cure, and I will cure them; and I will reveal unto them abundance of peace and truth.
Behold, I will bring it health and cure, and I will cure them; and I will reveal unto them abundance of peace and truth.
Behold, I will bring it health and cure, and I will cure them, and will reveal to them the abundance of peace and truth.
Behold, I will giue it health and amendment: for I wil cure them, and will reueile vnto them the abundance of peace, and trueth.
Strictly literal
Behold, I will apply a healing dressing to it and cure, and I will heal them, and will reveal unto them an abundance of peace and truth.
Lo, I am increasing to it health and cure, And have healed them, and revealed to them The abundance of peace and truth.
Behold, I am increasing health and cure to it, || And have healed them, and revealed to them || The abundance of peace and truth.
Behold, I will bring it healing and cure, and I will cure them, and I will display unto them the abundance of peace and truth.
But see, I am about to bring healing and a cure, for I will heal them and will bring to them abundance, peace, and faithfulness.
From the Latin
Behold I will close their wounds and give them health, and I will cure them: and I will reveal to them the prayer of peace and truth.
Simplified
But even so, in the future I will restore and repair it, and I will heal its people and give them lasting peace and safety.
See, I will make it healthy and well again, I will even make them well; I will let them see peace and good faith in full measure.
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 this verse, with only minor differences in word order and phrasing. The Septuagint's translation captures the essence of the Hebrew while adapting it for a Greek-speaking audience.
הִנְנִ֧י מַעֲלֶה־ לָּ֛הּ אֲרֻכָ֥ה וּמַרְפֵּ֖א וּרְפָאתִ֑ים וְגִלֵּיתִ֣י לָהֶ֔ם עֲתֶ֥רֶת שָׁל֖וֹם וֶאֱמֶֽת׃
10 of the 11 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 33:6
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part | Suff — Particle · suffixHTj/Sp1bs
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
The Hebrew word אֲרוּכָה (*aruwkah*) refers to healing or restoration, particularly in the context of wounds. It is derived from a root meaning to restore to soundness, encompassing concepts of health and wholeness. The entries emphasize both physical healing and a broader sense of restoration.
אֲרוּכָה n.f. healing of a wound, restoration (properly new flesh that grows at the wounded spot)
base
H724 אֲרוּכָה healing of a wound, restoration (properly new flesh that grows at the wounded spot)
724 'aruwkah ar-oo-kaw'
or rarukah {ar-oo-kaw'}; feminine passive participle of 748
(in the sense of restoring to soundness); wholeness (literally
or figuratively):--health, made up, perfected.
אֲרוּכָה (a.ru.khah) — health.
healing, restoration
N-fs — Noun common · feminine singular absoluteHNcfsa
hel'-ing (marpe', te`alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe', which literally means "a cure," is used in Jer 14:19 twice, and in Mal 4:2; te`alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in Jer 30:13; kehah occurs only in Na 3:19 the King James Version and is translated "assuagings" in the Revised Version (British and American).
In the New Testament 5 times the verb is therapeuo; once (Ac 10:38) iaomai; in the other passages it is either iama, as in
מַרְפֵּא (marpe') refers to healing, cure, and health, often in a figurative sense. It is derived from the root meaning 'curative' and can imply both literal medicine and abstract concepts like deliverance or placidity. The term encompasses various aspects of health, including the idea of being incurable.
מַרְפֵּא, מַרְפֵּה n.m. healing, cure, health (usu. fig.)
base
H4832 מַרְפֵּא, מַרְפֵּה healing, cure, health (usu. fig.)
4832 marpe' mar-pay'
from 7495; properly, curative, i.e. literally (concretely) a
medicine, or (abstractly) a cure; figuratively (concretely)
deliverance, or (abstractly) placidity:--((in-))cure(-able),
healing(-lth), remedy, sound, wholesome, yielding.
see HEBREW for 07495
מַרְפֵּא (mar.pe) — healing.
1) health, healing, cure
1a) healing, cure
1b) health, profit, sound (of mind)
1c) healing
1c1) incurable (with negative)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
hel'-ing (marpe', te`alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe', which literally means "a cure," is used in Jer 14:19 twice, and in Mal 4:2; te`alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in Jer 30:13; kehah occurs only in Na 3:19 the King James Version and is translated "assuagings" in the Revised Version (British and American).
In the New Testament 5 times the verb is therapeuo; once (Ac 10:38) iaomai; in the other passages it is either iama, as in
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
Conj | V-Qal-1cs | Suff — Verb qal sequential perfect first person common singular · suffixHc/Vqq1cs/Sp3mp
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
Conj | V-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
עֲתֶ֫רֶת (athereth) refers to abundance or copiousness. It is derived from a root that also conveys the idea of excess. The term appears in Jeremiah 33:6, where it is used in the context of plentifulness.
עֲתֶ֫רֶת n.f. abundance;—cstr. Je 33:6
ref
H6283 עֲתֶ֫רֶת
6283 `athereth ath-eh'-reth
from 6280; copiousness:--abundance.
see HEBREW for 06280
עֲתֶ֫רֶת (a.te.ret) — abundance.
abundance, excess, copiousness
N-fs — Noun common · feminine singular constructHNcfsc
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…
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
אֱמֶת (emeth) encompasses concepts of firmness, faithfulness, and truth. It signifies reliability and stability, often in the context of ethical or religious knowledge. The word can also function as an adverb meaning 'in truth' or 'truly.' There is a consistent emphasis on its meanings related to certainty and trustworthiness across the entries.
אֱמֶת n.f. firmness, faithfulness
reliability, sureness
stability, continuance
faithfulness, reliableness
truth
adv. in truth, truly
base
H571 אֱמֶת firmness, faithfulness . reliability, sureness
. stability, continuance
. faithfulness, reliableness
. truth
. adv. in truth, truly
571 'emeth eh'-meth
contracted from 539; stability; (figuratively) certainty,
truth, trustworthiness:--assured(-ly), establishment,
faithful, right, sure, true (-ly, -th), verity.
see HEBREW for 0539
אֱמֶת (e.met) — truth: faithful.
: faithful
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: true.
: true
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: certain.
: certain/fixed
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
An infinite attribute of Jehovah; adapted to make perfect both the confidence of those who believe his word and rely on his promises, and the despair of those who doubt his word and defy his threatenings, De 28:26 Nu 23:19 Ps 89:33-34 Heb 10:23.
→ EXHORTATION TO Ps 12:1; 31:23; Pr 20:6; 28:20; Mt 10:22; 24:45-47; 25:14-23; Lu 12:42-44; 16:10-12; 19:12-27; 1Co 4:2; Re 2:10
See OBEDIENCE, EXHORTATION TO
See PERSEVERANCE
See MINISTERS, FAITHFUL
See REPROOF, FAITHFULNESS IN
→ INSTANCES OF
Abraham Ga 3:9
Moses Heb 3:5
David 2Sa 22:22-25
Elijah 1Ki 19:10,14