Jeremiah 4:6 — Word Study
WLCשְׂאוּ־ נֵ֣ס צִיּ֔וֹנָה הָעִ֖יזוּ אַֽל־ תַּעֲמֹ֑דוּ כִּ֣י רָעָ֗ה אָנֹכִ֛י מֵבִ֥יא מִצָּפ֖וֹן וְשֶׁ֥בֶר גָּדֽוֹל׃
BSARaisenâsâʼ a signal flagnêç [ensign, standard] toward ZionTsîyôwn [the mountain in Jerusalem] Seek refugeʻûwz [flee for safety, hide] Do notʼal delayʻâmad▸ [stay not, wait no longer] Forkîy ◂Iʼânôkîy [the Lord, the speaker] am bringingbôwʼ disasterraʻ [evil, great destruction] from the northtsâphôwn [the direction of impending doom] and terriblegâdôwl [great, severe] destructionsheber [breaking, shattering]
| Greek | English | Parsing |
|---|---|---|
| שְׂאוּ־ | lift up | Verb, Qal, imperative second person masculine plural |
| נֵ֣ס | a standard | Noun common, masculine singular absolute |
| צִיּ֔וֹנָה | Zion towards | Noun proper, suffix |
| הָעִ֖יזוּ | take refuge | Verb, Hiphil, imperative second person masculine plural |
| אַֽל־ | may not | Particle |
| תַּעֲמֹ֑דוּ | you stand still | Verb, Qal, jussive second person masculine plural |
| כִּ֣י | for | Particle |
| רָעָ֗ה | calamity | Noun common, feminine singular absolute |
| אָנֹכִ֛י | I | Pronoun |
| מֵבִ֥יא | [am] about to bring | Verb, Hiphil, participle (active) masculine singular |
| מִצָּפ֖וֹן | from [the] north | Preposition, noun common feminine singular absolute |
| וְשֶׁ֥בֶר | and destruction | Conjunction, noun common masculine singular absolute |
| גָּדֽוֹל׃ | great | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Raise a signal flag toward Zion. Seek refuge! Do not delay! For I am bringing disaster from the north, and terrible destruction. |
| KJV | Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. |
| ASV | Set up a standard toward Zion: flee for safety, stay not; for I will bring evil from the north, and a great destruction. |
| YLT | Lift up an ensign Zionward, Strengthen yourselves, stand not still, For evil I am bringing in from the north, And a great destruction. |
| WEB | Set up a standard toward Zion. Flee for safety! Don’t wait; for I will bring evil from the north, and a great destruction.” |
| BBE | Put up a flag for a sign to Zion: go in flight so that you may be safe, waiting no longer: for I will send evil from the north, and a great destruction. |
Where they part company is הָעִ֖יזוּ — see How Translations Differ.
The verse consists of a main command followed by two imperative phrases and a cause clause, emphasizing the urgency of the situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבּוֹא
verbנָשָׂא
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 4:6
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 — A Call to Action Amidst Impending Doomgenerated
Jeremiah 4:6 is a part of a larger prophetic message warning the people of Judah about the destruction that is coming. The call to raise a signal flag towards Zion emphasizes the urgency for the people to seek safety and prepare for the disaster approaching from the north. This message is set against the backdrop of a nation facing the consequences of its choices and the need for repentance and action.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 4:21 | How long must I see the signal flag and hear the sound of the horn? |
| 2 | Jeremiah 50:2 | “Announce and declare to the nations; lift up a banner and proclaim it; hold nothing back when you say, ‘Babylon is captured; Bel is put to shame; Marduk is shattered, her images are disgraced, her idols are broken in pieces.’ |
| 3 | Jeremiah 51:12–27 | Raise a banner against the walls of Babylon; post the guard; station the watchmen; prepare the ambush. For the LORD has both devised and accomplished what He spoke against the people of Babylon. |
| 4 | Isaiah 62:10 | Go out, go out through the gates; prepare the way for the people! Build it up, build up the highway; clear away the stones; raise a banner for the nations! |
| 5 | Jeremiah 1:13–15 | Again the word of the LORD came to me, asking, “What do you see?” “I see a boiling pot,” I replied, “and it is tilting toward us from the north.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שְׂאוּ, se.'u-generated
The verb נָשָׂא (nasa') means to lift or raise, and in this context, it is an imperative calling the people to action. It can refer to both literal lifting and metaphorical raising of a standard or signal, emphasizing the importance of the message being conveyed.
As an imperative verb in the Qal form, it commands the second person masculine plural, indicating that the call is directed to a group, urging them collectively to raise the signal flag. This reflects a communal responsibility in the face of impending danger.
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 שְׂאוּ governs the verse, commanding the people to take action. This imperative is followed by a series of clauses that provide context for the action, including the direction towards Zion and the reason for the urgency.
The structure highlights the call to action and the consequences that follow, with the phrase כִּי introducing the reason for the command, linking the action to the impending disaster.
Septuagint Backgroundgenerated
The Septuagint translates שְׂאוּ as ἀναλάβοντες (analabontes), which carries a similar meaning of lifting or raising. This choice reflects the urgency of the command in the Hebrew text.
The Greek translation emphasizes the need for action and readiness, aligning with the overall message of seeking safety amidst impending danger.
In plain words — the whole versegenerated
Jeremiah 4:6 calls the people to raise a signal flag towards Zion and seek refuge from the disaster coming from the north. This verse emphasizes the urgency of taking action to find safety as destruction approaches.
Frequently Asked Questionsgenerated
Raising a signal flag symbolizes a call to action, urging the people to prepare for the disaster that is imminent.
The disaster from the north refers to the impending invasion and destruction that the people of Judah are warned about due to their actions.
To seek refuge means to find safety or shelter from danger, which in this context is a call to flee from the coming destruction.
Not delaying emphasizes the urgency of the situation, indicating that immediate action is necessary to avoid disaster.
Reflection Questionsgenerated
- In what ways can I raise a signal for others in my community who may be facing danger or distress?
- How can I prepare myself spiritually to seek refuge in times of trouble?
- What actions can I take to respond promptly to warnings or calls for action in my life?
- How does understanding the urgency of this message impact my view of my own responsibilities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 4:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSet up the standard toward Zion,.... Not on the tower of Zion, as Kimchi interprets it; but on some high place, pointing to Zion, and directing the country people to flee thither for safety; for the
Read John Gill on Jeremiah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySet up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction.
Read Robert Jamieson on Jeremiah 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSet up the standard, i.e. for them to resort to, as is usual in war; and it is therefore said to he towards Zion or Jerusalem, as being a signal to show them whither they should repair; see ; Jerusalem being their principal place of strength, and Zion the strongest part of it, ,7. Retire; or, strengthen; fortify or strengthen yourselves for the fight. Or rather, make haste away, as men use to do in a great fight, viz. for your security: such a use there is of the word , which sense is confirmed by the next words, stay not, or, as some, stay not yourselves in sin, where you promise yourselves security. I will bring evil from the north, and a great destruction, i.e. I am about to bring a…
Read Matthew Poole on Jeremiah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 4:6 Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction.Ver. 6. Set up the standard towards Zion.] All this seemeth to be ironically spoken. For I will bring evil from the north,] i.e., From Babylon. Ab aquilone nihil boni. There is also another Babylon spoken of in the Revelation, which to the true Church hath of long time been lerna malorum; and so the poor persecuted Protestants in Poland feel at this day. Roma radix omnium malorum.
Read John Trapp on Jeremiah 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Set up the standard toward Zion.—Still the language of alarm. The words are as a command, “Raise the signal which shall point to Zion as a place of refuge from the foe, by whom the rest of the country is laid waste.”Retire.—Withdraw, in the transitive sense, “gather, with a view to removing” (as in Exodus 9:19), and this is followed by “stay not,” linger not, be quick. The call to retreat was urgent. I will bring.—Literally, I am bringing.From the north.—The Chaldæan, and possibly the Scythian, invasion, as in Jeremiah 1:14.
Read Charles John Ellicott on Jeremiah 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I will bring evil from the north] From the land of Chaldea.
Read AdamClarke on Jeremiah 4 →CambridgeThe Cambridge Bible for Schools and Colleges6. Set up a standard] to guide those who were seeking to attain the shelter of the walls of Jerusalem. flee] rather, make (your households) flee. Cp. mg. in Isaiah 10:31; and Exodus 9:19 (“hasten in”). from the north] See introd. note to the section. destruction] For the alarm caused by the Scythians, see Introd. i. § 3.
Read Cambridge on Jeremiah 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThe standard - A flag or signal, to which the people were to rally.Retire, stay not - Rather, gather your goods together: linger not; “for I” (emphatic, Yahweh) am bringing at this very time etc.
Read Albert Barnes on Jeremiah 4 →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
Raise a signal flag toward Zion. Seek refuge! Do not delay! For I am bringing disaster from the north, and terrible destruction.
Set up a standard toward Zion. Flee for safety! Don’t wait; for I will bring evil from the north, and a great destruction.”
Raise a signal flag toward Zion. Seek refuge! Do not delay! For I am bringing disaster from the north, and terrible destruction.
Raise a signal flag that tells people to go to Zion. Run for safety! Do not delay! For I am about to bring disaster out of the north. It will bring great destruction.
Tyndale line
Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction.
Set up a standard toward Zion: flee for safety, stay not; for I will bring evil from the north, and a great destruction.
Set up a standard toward Zion: flee for safety, stay not: for I will bring evil from the north, and a great destruction.
Set up the standard towards Zion: retire, stay not: for I will bring evil from the north, and a great destruction.
Set vp the standart in Zion: prepare to flee, and stay not: for I will bring a plague from the North, and a great destruction.
Strictly literal
Set up a banner toward Zion; take to flight, stay not! For I am bringing evil from the north, and a great destruction.
Lift up an ensign Zionward, Strengthen yourselves, stand not still, For evil I am bringing in from the north, And a great destruction.
Lift up an ensign toward Zion, || Strengthen yourselves, do not stand still, || For I am bringing evil in from the north, || And a great destruction.”
Set up the standard toward Zion; save yourselves by flight, stay not; for evil do I bring from the north, and a great destruction.
Lift up the signal flag and point it toward Zion, and run for safety! Do not stay, for I am bringing disaster from the north and a great collapse.
From the Latin
Set up the standard in Sion. Strengthen yourselves, stay not: for I bring evil from the north, and great destruction.
Simplified
Raise the danger flag; go to Zion! Find somewhere safe! Don't hesitate! I'm bringing enemies from the north who will cause terrible destruction.
Put up a flag for a sign to Zion: go in flight so that you may be safe, waiting no longer: for I will send evil from the north, and a great destruction.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, maintaining the same essential message without significant variation. The Septuagint's word order differs, but the content remains consistent with the Hebrew text.
שְׂאוּ־ נֵ֣ס צִיּ֔וֹנָה הָעִ֖יזוּ אַֽל־ תַּעֲמֹ֑דוּ כִּ֣י רָעָ֗ה אָנֹכִ֛י מֵבִ֥יא מִצָּפ֖וֹן וְשֶׁ֥בֶר גָּדֽוֹל׃
13 of the 13 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 4:6
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.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
נֵס (nes) refers to a standard, ensign, or signal, often associated with a flag or banner. It can imply a rallying point or a token, and is linked to the concept of something lifted up. The entries collectively emphasize its use as a symbol or signal in various contexts.
נֵס n.[m.] standard, ensign, signal, sign
base
H5251 נֵס standard, ensign, signal, sign
5251 nec nace
from 5264; a flag; also a sail; by implication, a flagstaff;
generally a signal; figuratively, a token:--banner, pole,
sail, (en-)sign, standard.
see HEBREW for 05264
נֵס (nes) — Banner.
This name means a standard, signal, ensign, banner
Another name of ye.ho.vah (יהוה "LORD" H3068G)
נֵס (nes) — ensign.
1) something lifted up, standard, signal, signal pole, ensign, banner, sign, sail
1a) standard (as rallying point), signal
1b) standard (pole)
1c) ensign, signal
N-ms — Noun common · masculine singular absoluteHNcmsa
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper | Suff — Noun proper · suffixHNpl/Sd
עוּז (uz) is a Hebrew verb meaning to take or seek refuge. It is built from a primitive root that conveys strength and the act of saving by fleeing. The word appears in various forms, including the Hiphil, which emphasizes bringing someone into safety. The primary reference noted is Isaiah 30:2.
[עוּז], עוֹז vb. take or seek refuge
Qal Is 30:2.
Hiph. bring into safety
base
H5756 [עוּז], עוֹז take or seek refuge
5756 `uwz ooz
a primitive root; to be strong; causatively, to stregthen,
i.e. (figuratively) to save (by flight):--gather (self, self
to flee), retire.
עוּז (uz) — to seek refuge.
(Hiphil) to take refuge, bring to refuge, seek refuge
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
ref'-uj: A place of resort and safety. The principal words in the Old Testament are machceh (Ps 14:6; 46:1; 62:7,8; Isa 4:6, etc.), and manoc (2Sa 22:3; Ps 59:16, etc.), both applied chiefly to God as a "refuge" for His people. For the King James Version "refuge" in De 33:27, the Revised Version (British and American) has "dwelling-place," and in Ps 9:9, "high tower." Conversely, the Revised Version (British and American) has "refuge" for the King James Version "shelter" in Ps 61:3, and "hope" in
→ CITIES OF
From the avenger of blood Ex 21:13,14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
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…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs — Noun common · feminine singular absoluteHNcfsa
ka-lam'-i-ti ('edh, "a load" or "burden" under which one is crushed, hence, "misfortune"; hayyah, hawwah, "fall," "ruin," the latter word used only in the plural; ra`, "evil in essence" hence, "adversity," once only, Ps 141:5, the Revised Version (British and American) "wickedness"): Purely an Old Testament term, signifying adversities--natural, but more often those that result from wickedness or moral evil. Various kinds:
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
צָפוֹן (tsaphown) means 'north' and is derived from a root meaning 'hidden' or 'dark.' It is used specifically to refer to the northern direction, often associated with gloominess and the unknown. The term also appears in the context of a name, 'Zaphon,' which similarly denotes the north.
צָפוֹן 153 n.f. north (as the hidden, dark)
base
H6828 צָפוֹן north
6828 tsaphown tsaw-fone'
or tsaphon {tsaw-fone'}; from 6845; properly, hidden, i.e.
dark; used only of the north as a quarter (gloomy and
unknown):--north(-ern, side, -ward, wind).
see HEBREW for 06845
צָפוֹן (tsa.phon) — north.
1) north (of direction), northward
1a) north
1b) northward
צָפוֹן (tsa.phon) — Zaphon.
This name means north
Also named: tsa.phon (צָפוֹן "Zaphon" H6829)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
See EAST. The Babylonians and Assyrians are represented as coming from "the north," because they invaded Israel by a northern route in order to avoid the desert, Jer 1:14 46:6,24 Zep 2:13. "Fair weather," says Job, or golden weather, "cometh out of the north," Job 37:22. This is as true in Syria and Arabia now as it was three thousand years ago. A traveler there remarks, "Our friends, who have been long residents, informed us that we should have fair weather for our start on the morrow, as the wind was from the north."
"... And so we have found it come to pass that the clouds of a golden hue always followed upon a north wind, and indicated a clear day; and as in the times of the Savior, we could always say when it was evening…
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
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAamsa