Jeremiah 46:5 — Word Study
WLCמַדּ֣וּעַ רָאִ֗יתִי הֵ֣מָּה חַתִּים֮ נְסֹגִ֣ים אָחוֹר֒ וְגִבּוֹרֵיהֶ֣ם יֻכַּ֔תּוּ וּמָנ֥וֹס נָ֖סוּ וְלֹ֣א הִפְנ֑וּ מָג֥וֹר מִסָּבִ֖יב נְאֻם־ יְהוָֽה׃
BSAWhymaddûwaʻ [for what reason, on account of what] am I seeing this?râʼâh■ [perceiving, beholding] Theyhêm [the warriors, the mighty ones] are terrifiedchath [dismayed, shattered] they are retreatingçûwg [the soldiers, the brave, turning back, fleeing] their warriorsgibbôwr [mighty men, champions] are defeatedkâthath▸ [crushed, beaten down] ◂they fleemânôwç [run away, escape] in hastenûwç■ [quickly, swiftly] withoutlôʼ looking backpânâh■ [turning, facing] terrormâgôwr [fear, dread] is on every sideçâbîyb [all around, surrounding them] declaresnᵉʼum [says, utters] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| מַדּ֣וּעַ | why? | Particle |
| רָאִ֗יתִי | have I seen | Verb, Qal, perfect first person common singular |
| הֵ֣מָּה | they | Pronoun |
| חַתִּים֮ | [will be] terrified | Adj |
| נְסֹגִ֣ים | [they will be] turned back | Verb, Niphal, participle (active) masculine plural |
| אָחוֹר֒ | backwards | Noun common, masculine singular absolute |
| וְגִבּוֹרֵיהֶ֣ם | and warriors their | Conjunction, noun common masculine plural construct, suffix |
| יֻכַּ֔תּוּ | they will be crushed | Verb, Hophal, imperfect third person masculine plural |
| וּמָנ֥וֹס | and flight | Conjunction, noun common masculine singular absolute |
| נָ֖סוּ | they will flee | Verb, Qal, perfect third person common plural |
| וְלֹ֣א | and not | Conjunction, particle |
| הִפְנ֑וּ | they will turn back | Verb, Hiphil, perfect third person common plural |
| מָג֥וֹר | terror | Noun common, masculine singular absolute |
| מִסָּבִ֖יב | [will be] from round about | Preposition, noun common both singular absolute |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why am I seeing this? They are terrified, they are retreating; their warriors are defeated, they flee in haste without looking back; terror is on every side!” declares the LORD. |
| KJV | Wherefore have I seen them dismayed and turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: for fear was round about, saith the LORD. |
| ASV | Wherefore have I seen it? they are dismayed and are turned backward; and their mighty ones are beaten down, and are fled apace, and look not back: terror is on every side, saith Jehovah. |
| YLT | Wherefore have I seen them dismayed — They are turned backward, And their mighty ones are beaten down, And [to] a refuge they have fled, and not turned the face? Fear [is] round about — an affirmation of Jehovah. |
| WEB | Why have I seen it? They are dismayed and are turned backward. Their mighty ones are beaten down, have fled in haste, and don’t look back. Terror is on every side,” says Yahweh. |
| BBE | What have I seen? they are overcome with fear and turned back; their men of war are broken and have gone in flight, not looking back: fear is on every side, says the Lord. |
Where they part company is in the interpretation of מַדּוּעַ — see How Translations Differ.
The sentence is structured around a main question, followed by multiple subordinate clauses that describe the warriors' fearful condition and actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbרָאָה
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 46:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy of Defeatgenerated
Jeremiah 46:5 reveals a moment of despair as the LORD observes His warriors in a state of panic and retreat. This scene illustrates the dire circumstances facing Israel, emphasizing their fear and the futility of their efforts in battle. The preceding verses set the stage for this moment, urging the warriors to prepare for conflict, only to find themselves overwhelmed by terror and defeat.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 6:15 | Then the kings of the earth, the nobles, the commanders, the rich, the mighty, and every slave and free man hid in the caves and among the rocks of the mountains. |
| 2 | Jeremiah 46:15 | Why have your warriors been laid low? They cannot stand, for the LORD has thrust them down. |
| 3 | Genesis 19:17 | As soon as the men had brought them out, one of them said, “Run for your lives! Do not look back, and do not stop anywhere on the plain! Flee to the mountains, or you will be swept away!” |
| 4 | 2 Kings 7:6–7 | For the Lord had caused the Arameans to hear the sound of chariots, horses, and a great army, so that they said to one another, “Look, the king of Israel must have hired the kings of the Hittites and Egyptians to attack us.” |
| 5 | Nahum 2:8 |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מַדּוּעַ, ma.Du.a'generated
The word מַדּוּעַ (maddua) means 'why?' and is used to inquire about reasons or causes. It is derived from a root meaning 'to know', indicating a search for understanding in moments of confusion or distress.
In this verse, the use of מַדּוּעַ highlights the speaker's bewilderment at the sight of his warriors fleeing. The question underscores the gravity of their situation, as they are not only retreating but are also filled with terror.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Why am I seeing this?
Sentence Structuregenerated
The structure of this verse is built around a series of clauses that describe the state of the warriors. The main clause begins with the question posed by the LORD, followed by several subordinate clauses detailing the actions and conditions of the warriors.
The finite verb חַתִּים (chattim) governs the description of the warriors' fear and retreat, while the other verbs and phrases elaborate on their actions and the surrounding terror.
Septuagint Backgroundgenerated
The Septuagint translates מַדּוּעַ as τί (ti), which also means 'why?'. This choice reflects a direct inquiry into the reasons behind the warriors' fear and retreat.
The use of περιεξόμενοι for 'terror' indicates a broader interpretation, suggesting an encompassing fear that surrounds the warriors, emphasizing their helplessness.
In plain words — the whole versegenerated
Jeremiah 46:5 depicts the LORD observing His warriors in a state of panic and retreat. They are terrified and fleeing without looking back, surrounded by fear. This verse captures the despair of the situation, as the warriors are not only defeated but also overwhelmed by terror.
Frequently Asked Questionsgenerated
The LORD expresses astonishment at the fear and retreat of His warriors, questioning the circumstances that led to such a state.
The terror of the warriors signifies a loss of courage and strength, indicating a dire situation for Israel in battle.
Fleeing without looking back emphasizes their panic and desperation, showing they are overwhelmed by fear and cannot afford to pause.
This phrase suggests that fear surrounds the warriors completely, leaving them with no escape from their dread.
Reflection Questionsgenerated
- How do I respond when I feel overwhelmed by fear or anxiety, like the warriors in this verse?
- What can I learn from this passage about facing difficult situations?
- In what ways do I see fear affecting decisions in my life or the lives of those around me?
- How can I find courage in times of distress, similar to what the LORD desires for His people?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 46:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore have I seen them dismayed [and] turned away back?.... The Egyptians, after all this preparation for war, and seeming ardent to engage in battle; and yet, when they came to it, were seized
Read John Gill on Jeremiah 46 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore have I seen them dismayed and turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: for fear was round about, saith the LORD.
Read Robert Jamieson on Jeremiah 46 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod had either in a vision showed Jeremiah this army of the Egyptians flying, or else had revealed to him that they should be put to flight, which the prophet here publisheth. God made a fear to fall upon the Egyptians, so as when the king of Babylon came to join battle with them, they were not able at all to stand, but turned their backs, and their greatest commanders were either killed, or fled away as fast as they could.
Read Matthew Poole on Jeremiah 46 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 46:5 Wherefore have I seen them dismayed [and] turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: [for] fear [was] round about, saith the LORD.Ver. 5. Wherefore have I seen them dismayed?] Surprised with a panic terror. And are fled apace.] Heb., Fled to flight. For fear was round about.] A proverbial form.
Read John Trapp on Jeremiah 46 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Wherefore have I seen them dismayed . . .?—The prophet speaks as seeing already in his mind’s eye the confusion of the defeated army, with no way to escape, driven back on the Euphrates. In the “fear round about” (Magor-missabib) we have one of his characteristic formulæ (Jeremiah 6:25; Jeremiah 20:3; Jeremiah 20:10; Jeremiah 49:29).
Read Charles John Ellicott on Jeremiah 46 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Wherefore have I seen them dismayed] What! such a numerous, formidable, and well-appointed army panic-struck? So that they have turned back-fled apace, and looked not round; while their mighty ones-their generals and commanders, striving to rally them, are beaten down.
Read AdamClarke on Jeremiah 46 →
CambridgeThe Cambridge Bible for Schools and Colleges5. Wherefore … dismayed] The LXX rightly omit the first Hebrew verb, and render, “Wherefore are they dismayed?” terror is on every side] Jeremiah’s characteristic expression. See on ch. Jeremiah 6:25.
Read Cambridge on Jeremiah 46 →
Albert Barnes1798–1870Barnes' Notes on the BibleLiterally, “Why have I seen? They are terror-stricken! they are giving way back!” The Egyptian host feels that the battle is lost, and overborne by the enemy loses heart, and in despair, yet not without a struggle, gives way.
Read Albert Barnes on Jeremiah 46 →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
Why am I seeing this? They are terrified, they are retreating; their warriors are defeated, they flee in haste without looking back; terror is on every side!” declares the LORD.
Why have I seen it? They are dismayed and are turned backward. Their mighty ones are beaten down, have fled in haste, and don’t look back. Terror is on every side,” says Yahweh.
Why am I seeing this? They are terrified, they are retreating; their warriors are defeated, they flee in haste without looking back; terror is on every side!” declares the LORD.
What do I see?” says the Lord. “The soldiers are terrified. They are retreating. They have been defeated. They are overcome with terror; they desert quickly without looking back.
Tyndale line
Wherefore have I seen them dismayed and turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: for fear was round about, saith the LORD.
Wherefore have I seen it? they are dismayed and are turned backward; and their mighty ones are beaten down, and are fled apace, and look not back: terror is on every side, saith Jehovah.
Wherefore have I seen it? they are dismayed and are turned backward; and their mighty ones are beaten down, and are fled apace, and look not back: terror is on every side, saith the LORD.
Why have I seen them dismayed and turned away back? and their mighty ones are beaten down, and have fled apace, and look not back: for fear was on all sides, saith the LORD.
Wherefore haue I seene them afraid, and driuen backe? for their mighty men are smitten, and are fled away, and looke not backe: for feare was rounde about, sayeth the Lord.
Strictly literal
Why do I see them dismayed, turned away back? And their mighty ones are beaten down, and take to flight, and look not back? Terror [is] on every side, saith Jehovah.
Wherefore have I seen them dismayed — They are turned backward, And their mighty ones are beaten down, And [to] a refuge they have fled, and not turned the face? Fear [is] round about — an affirmation of Jehovah.
Why have I seen them dismayed [and] turned backward? And their mighty ones are beaten down, || And they have fled [to] a refuge, || And did not turn their face, || Fear [is] all around—a declaration of YHWH.
Wherefore have I seen them dismayed, moving backward? while their mighty ones are beaten down, and seek safety in flight, and look not back? There is terror round about, saith the Lord.
What am I seeing here? They are filled with terror and are running away, for their soldiers are defeated. They are running for safety and are not looking back. Terror is all around—this is Yahweh's declaration—
From the Latin
What then? I have seen them dismayed, and turning their backs, their valiant ones slain: they fled apace, and they looked not back: terror was round about, saith the Lord.
Simplified
Why do I see their lines broken and retreating? Their soldiers are defeated. They run away so quickly they don't even look back because they're so terrified by what's happening around them, declares the Lord.
What have I seen? they are overcome with fear and turned back; their men of war are broken and have gone in flight, not looking back: fear is on every side, says the Lord.
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 their wording, with 14 of the 16 words matched. The Septuagint's word order differs from the Hebrew, but the core message remains intact, highlighting the warriors' terror and retreat.
מַדּ֣וּעַ רָאִ֗יתִי הֵ֣מָּה חַתִּים֮ נְסֹגִ֣ים אָחוֹר֒ וְגִבּוֹרֵיהֶ֣ם יֻכַּ֔תּוּ וּמָנ֥וֹס נָ֖סוּ וְלֹ֣א הִפְנ֑וּ מָג֥וֹר מִסָּבִ֖יב נְאֻם־ יְהוָֽה׃
14 of the 16 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 46:5
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.
מַדּוּעַ (maddua) means 'why?' or 'wherefore?'. It is derived from the root meaning 'to know' and is used to inquire about reasons or causes. The entries consistently define it as an adverbial term questioning the basis for something.
מַדּוּעַ 61 and מַדֻּעַ adv. wherefore?
base
H4069 מַדּוּעַ, מַדֻּעַ wherefore?
4069 madduwa` mad-doo'-ah
or madduaa {mad-doo'-ah}; from 4100 and the passive
participle of 3045; what (is) known?; i.e. (by implication)
(adverbially) why?:--how, wherefore, why.
see HEBREW for 04100
see HEBREW for 03045
מַדּוּעַ (mad.du.a) — why?.
why?, on what account?, wherefore?
Part — ParticleHTi
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
חַת (chat) refers to both terror and fear, as well as the state of being shattered or dismayed. It is derived from a root meaning to crush and encompasses concepts of dread and dismay. The entries consistently highlight these meanings without significant disagreement.
[חַת] n.m. terror, fear
base
[חַת] adj. shattered, dismayed
base
H2844a חַת terror, fear H2844b חַת adj. shattered, dismayed
2844 chath khath
from 2865; concretely, crushed; also afraid; abstractly,
terror:--broken, dismayed, dread, fear.
see HEBREW for 02865
חַת (chat) — terror.
fear, terror
חַת (chat) — shattered.
1) shattered, dismayed
1a) shattered
1b) dismayed
Adj — AdjHAampa
סוּג (soog) is a Hebrew verb meaning to move away or backslide. It conveys the idea of retreating, either literally or figuratively, such as turning away from a commitment. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of turning back or being repulsed. It is related to the concept of apostasy.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5472 [סוּג, seldom שׂוּג] move away, backslide
5472 cuwg soog
a primitive root; properly, to flinch, i.e. (by implication)
to go back, literally (to retreat) or figuratively (to
apostatize):--backslider, drive, go back, turn (away, back).
סוּג (sug) — to turn.
1) to move, go, turn back, move away, backslide
1a) (Qal) to backslide, prove recreant to
1b) (Niphal)
1b1) to turn oneself away, turn back
1b2) to be turned or driven back, be repulsed
Also means: sug (שׂוּג "to turn back" H7734)
V-Niphal — Verb · Niphal · participle (active) masculine pluralHVNrmpa
אָחוֹר (achowr) refers to the hinder side or back part of something. It can also imply a direction, meaning backward or behind, and has temporal uses, indicating a time to come or hereafter. The word is derived from a root meaning 'to be behind' and encompasses various contexts, including physical and temporal references.
אָחוֹר 41 subst. the hinder side, back part
base
H268 אָחוֹר the hinder side, back part
268 'achowr aw-khore'
or (shortened) achor {aw-khore'}; from 299; the hinder part;
hence (adverb) behind, backward; also (as facing north) the
West:--after(-ward), back (part, -side, -ward), hereafter,
(be-)hind(-er part), time to come, without.
see HEBREW for 0299
אָחוֹר (a.chor) — back.
1) the back side, the rear
1a) backwards
1b) hereafter (of time)
1c) behind
HNcmsa — Noun common · masculine singular absoluteHNcmsa
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Conj | Adj | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3mp
כָּתַת (kathath) is a Hebrew verb meaning to beat or crush, often with a violent connotation. It encompasses actions like crushing fine, breaking into pieces, and shattering. The entries indicate various forms of the verb, including Qal, Piel, Pual, Hiphil, and Hophal, which express different nuances of beating or being beaten.
[כָּתַת] vb. beat, crush by beating
Qal
beat or crush fine
beat, hammer (ploughshares into swords)
Pi. Pf.;—as Qal 1. beat or crush fine
Pu. and they were beaten in pieces, one nation against another.
Hiph. beat in pieces an enemy
Hoph. and to ruins is the gate crushed
base
H3807 [כָּתַת] beat, crush by beating .. beat or crush fine
. beat, hammer (ploughshares into swords)
. Pf.;—as Qal 1. beat or crush fine
. and they were beaten in pieces, one nation against another.
. beat in pieces an enemy
. and to ruins is the gate crushed
3807 kathath kaw-thath'
a primitive root; to bruise or violently strike:--beat (down,
to pieces), break in pieces, crushed, destroy, discomfit,
smite, stamp.
כָּתַת (ka.tat) — to crush.
1) to beat, crush by beating, crush to pieces, crush fine
1a) (Qal)
1a1) to beat or crush fine
1a2) to beat, hammer
1b) (Piel)
1b1) to beat or crush fine
1b2) to beat, hammer
1c) (Pual) to be beaten
1d) (Hiphil) to beat in pieces, shatter
1e) (Hophal) to be beaten, be crushed
V-Hophal-Imperf-3mp — Verb · Hophal · imperfect third person masculine pluralHVHi3mp
מָנוֹס (manowc) refers to a retreat or a place of escape, emphasizing concepts of flight and refuge. It is built from the root meaning to flee, covering both literal and figurative senses. The entries consistently highlight its use in contexts relating to safety and escape.
מָנוֹס n.m. 1. flight. 2. place of escape, refuge
base
H4498 מָנוֹס
4498 manowc maw-noce'
from 5127; a retreat (literally or figuratively); abstractly,
a fleeing:--X apace, escape, way to flee, flight, refuge.
see HEBREW for 05127
מָנוֹס (ma.nos) — refuge.
1) flight, refuge, place of escape
1a) flight
1b) refuge, place of escape
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
fle.
See FLY.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.
פָּנָה 135 vb. turn
Qal 117
turn toward
turn from
turn and do a thing
turn, decline
turn toward, approach
turn and look, look
of inanimate things, face
esp. fig. look at, regard
look for = expect
fig. look at = consider
Hiph.
turn
make a turn, shew (signs of) turning
Hoph. be ye turned back!
base
H6437 פָּנָה turn .. . turn toward
. turn from
. turn and do a thing
. turn, decline
. turn toward, approach
. . turn and look, look
. of inanimate things, face
. esp. fig. look at, regard
. look for = expect
. fig. look at = consider
. . turn
. make a turn, shew (signs of) turning
. be ye turned back!
6437 panah paw-naw'
a primitive root; to turn; by implication, to face, i.e.
appear, look, etc.:--appear, at (even-)tide, behold, cast
out, come on, X corner, dawning, empty, go away, lie, look,
mark, pass away, prepare, regard, (have) respect (to),
(re-)turn (aside, away, back, face, self), X right (early).
פָּנָה (pa.nah) — to turn.
1) to turn
1a) (Qal)
1a1) to turn toward or from or away
1a2) to turn and do
1a3) to turn, decline (of day)
1a4) to turn toward, approach (of evening)
1a5) to turn and look, look, look back or at or after or for
1b) (Piel) to turn away, put out of the way, make clear, clear away
1c) (Hiphil)
1c1) to turn
1c2) to make a turn, show signs of turning, turn back
1d) (Hophal) to be turned back
פָּנָה (pa.nah) — Corner (Gate).
This name means corner, to turn, to turn back
Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
מָגוֹר (magowr) refers to fear or terror, encompassing both objective and subjective experiences of fright. It is derived from a root meaning 'fearing' and is noted in Lamentations 2:22. The entries consistently highlight its association with fear, with no significant disagreements among the lexicons.
מָגוֹר n.m. fear, terror
base
H4032 מָגוֹר fear, terror
4032 magowr maw-gore'
or (Lam. 2:22) maguwr {maw-goor'}; from 1481 in the sense of
fearing; a fright (objective or subjective):--fear, terror.
Compare 4036.
see HEBREW for 01481
see HEBREW for 04036
מָגוֹר (ma.gor) — terror.
fear, terror
N-ms — Noun common · masculine singular absoluteHNcmsa
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
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…
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
