Jeremiah 49:24 — Word Study
WLCרָפְתָ֥ה דַמֶּ֛שֶׂק הִפְנְתָ֥ה לָנ֖וּס וְרֶ֣טֶט׀ הֶחֱזִ֑יקָה צָרָ֧ה וַחֲבָלִ֛ים אֲחָזַ֖תָּה כַּיּוֹלֵדָֽה׃
BSADamascusDammeseq [the capital city of Syria, a major trading center] has become feeblerâphâh■ [weakened, disheartened] she has turnedpânâh■ [faced, directed herself] to fleenûwç [escape, run away from danger] ◂Panicreṭeṭ△ [fear, terror] has gripped herchâzaq■ [seized, taken hold of] anguishtsârâh [sorrow, distress] and painchebel [sorrows, troubles] have seized herʼâchaz■ [grasped, taken hold of] like a woman in laboryâlad [giving birth, childbirth, travail]
| Greek | English | Parsing |
|---|---|---|
| רָפְתָ֥ה | it will be disheartened | Verb, Qal, perfect third person feminine singular |
| דַמֶּ֛שֶׂק | Damascus | Noun proper |
| הִפְנְתָ֥ה | it will turn back | Verb, Hiphil, perfect third person feminine singular |
| לָנ֖וּס | to flee | Preposition, verb qal infinitive construct common |
| וְרֶ֣טֶט׀ | and panic | Conjunction, noun common masculine singular absolute |
| הֶחֱזִ֑יקָה | it will take hold | Verb, Hiphil, perfect third person feminine singular |
| צָרָ֧ה | distress | Noun common, feminine singular absolute |
| וַחֲבָלִ֛ים | and pains | Conjunction, noun common masculine plural absolute |
| אֲחָזַ֖תָּה | it will seize it | Verb qal perfect third person feminine singular, suffix |
| כַּיּוֹלֵדָֽה׃ | like [woman] giving birth | Preposition, verb qal participle (active) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Damascus has become feeble; she has turned to flee. Panic has gripped her; anguish and pain have seized her like a woman in labor. |
| KJV | Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail. |
| ASV | Damascus is waxed feeble, she turneth herself to flee, and trembling hath seized on her: anguish and sorrows have taken hold of her, as of a woman in travail. |
| YLT | Feeble hath been Damascus, She turned to flee, and fear strengthened her, Distress and pangs have seized her, as a travailing woman. |
| WEB | Damascus has grown feeble, she turns herself to flee, and trembling has seized her. Anguish and sorrows have taken hold of her, as of a woman in travail. |
| BBE | Damascus has become feeble, she is turned to flight, fear has taken her in its grip: pain and sorrows have come on her, as on a woman in birth-pains. |
Where they part company is in the rendering of הִפְנְתָ֥ה — see How Translations Differ.
The structure features a main clause followed by subordinate phrases that elaborate on the actions and emotional state of Damascus.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדַּמֶּשֶׂק
verbרָפָה
The sentence as the grammar sees it Open the tree ›
1 of 10 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 49:24
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Damascusgenerated
Jeremiah 49:24 describes the dire state of Damascus, illustrating its transformation from strength to weakness. The city is depicted as fleeing in panic, overwhelmed by fear and distress, much like a woman in labor. This prophecy highlights the impending judgment and turmoil faced by Damascus, a significant city in the region, as part of a broader message regarding the fate of neighboring nations.
Cross References
The Key Word — רָפְתָ֥ה, ra.fe.Tahgenerated
The verb רָפָה (raphah) means to slacken or relax, indicating a state of weakness or disheartenment. It suggests that Damascus has lost its strength and resolve, reflecting a broader theme of vulnerability in the face of impending disaster.
This word is used in various contexts throughout the Old Testament, often to describe a decline in strength or spirit. In this verse, it emphasizes the dramatic shift in Damascus's condition, as it faces the consequences of its actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that Damascus has become feeble, with the BSB, KJV, ASV, YLT, WEB, and BBE all conveying this idea.
Sentence Structuregenerated
The verse is structured around a series of clauses, with the main verb רָפְתָ֥ה (has become feeble) leading the thought. It is followed by clauses that describe the actions of Damascus: turning to flee and the panic that has gripped her.
The syntax indicates a progression of thought, where the initial state of weakness leads to actions of fleeing and being seized by panic and pain, effectively illustrating the city’s desperate situation.
Septuagint Backgroundgenerated
The Septuagint uses ἐχελύθη to translate רָפְתָ֥ה, indicating a similar sense of being weakened or disheartened. This choice aligns with the overall theme of decline and vulnerability present in the Hebrew text.
The Greek term emphasizes the transformation of Damascus, aligning with the original Hebrew meaning but also reflecting the translators' understanding of its implications.
In plain words — the whole versegenerated
Jeremiah 49:24 tells us that Damascus has become weak and is trying to escape. Panic and pain have taken hold of her, just like a woman in labor. This verse illustrates the city's distress and the severity of the situation it faces.
Frequently Asked Questionsgenerated
It indicates that the city has lost its strength and is in a vulnerable position, facing danger and judgment.
Panic reflects the fear and terror that grips Damascus as it realizes the severity of its situation.
The imagery suggests intense pain and distress, highlighting the severity of the city's circumstances as it faces destruction.
Jeremiah's message serves as a warning of impending judgment and the consequences of the city's actions, emphasizing the seriousness of the situation.
Reflection Questionsgenerated
- In what ways can I recognize signs of weakness or vulnerability in my own life?
- How do I respond when I feel overwhelmed by panic or fear?
- What does this verse teach me about the consequences of actions and decisions?
- How can I support others who are facing distress or difficult situations, like Damascus?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 49:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDamascus is waxed feeble,.... Or, "is become remiss" (g); her hands hang down, not being able through fear and fright to lift them up against the enemy; that is, the inhabitants of Damascus, as the
Read John Gill on Jeremiah 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDamascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail. No JFB commentary on this verse.
Read Robert Jamieson on Jeremiah 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSyria, whose head is Damascus, hath lost her old courage and valour; it was wont to be a formidable country to its neighbours, but now they flee before their enemies. Fear hath seized on her; they are seized, and overpowered by their own fears. Anguish and sorrows have taken her, as a woman in travail; great sorrows are ordinarily in Scripture expressed by the similitude of the pains of a woman in travail; we have met with it often in this prophecy, 22:23: so .
Read Matthew Poole on Jeremiah 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 49:24 Damascus is waxed feeble, [and] turneth herself to flee, and fear hath seized on [her]: anguish and sorrows have taken her, as a woman in travail.Ver. 24. And fear hath seized on her.] Horrorem febrilem apprehendit; she shaketh as in a fit of an ague. Piscat.
Read John Trapp on Jeremiah 49 →CambridgeThe Cambridge Bible for Schools and Colleges23–27 (= LXX. Ch. Jeremiah 30:12-16). Prophecy against Damascus This section is rejected even by some commentators (e.g. Co.) who admit portions of chs. 46–51 as genuine. The main objection adduced is the emphasis laid on Hamath and Arpad (Jeremiah 49:23), combined with the absence of these two cities from the vision in ch. Jeremiah 25:18 ff. Still this hardly justifies us in dismissing the whole section as later than Jeremiah’s time, as Jeremiah 49:26-27 may easily be an addition to the original form, the former as borrowed from Jeremiah 50:30, where it fits better, the latter as closely connected with the refrain, Amos 1:4; Amos 1:10; Amos 1:12; Amos 1:14; Amos 2:5. The section may be…
Read Cambridge on Jeremiah 49 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd turneth - Omit and. The original is a rapid sequence of unconnected sentences. “Damascus is unnerved; she turned to flee, and a trembling seized her; anguish and writhings took hold of her etc.”
Read Albert Barnes on Jeremiah 49 →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
Damascus has become feeble; she has turned to flee. Panic has gripped her; anguish and pain have seized her like a woman in labor.
Damascus has grown feeble, she turns herself to flee, and trembling has seized her. Anguish and sorrows have taken hold of her, as of a woman in travail.
Damascus has become feeble; she has turned to flee. Panic has gripped her; anguish and pain have seized her like a woman in labor.
The people of Damascus will lose heart and turn to flee. Panic will grip them. Pain and anguish will seize them like a woman in labor.
Tyndale line
Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail.
Damascus is waxed feeble, she turneth herself to flee, and trembling hath seized on her: anguish and sorrows have taken hold of her, as of a woman in travail.
Damascus is waxed feeble, she turneth herself to flee, and trembling hath seized on her: anguish and sorrows have taken hold of her, as of a woman in travail.
Damascus hath become feeble, and turneth herself to flee, and fear hath seized on her : anguish and sorrows have taken her, as a woman in travail.
Damascus is discouraged, and turneth her selfe to flight and feare hath seased her: anguish and sorowes haue taken her as a woman in trauaile.
Strictly literal
Damascus is grown feeble: she turneth herself to flee, and terror hath seized on her; trouble and sorrows have taken hold of her as of a woman in travail.
Feeble hath been Damascus, She turned to flee, and fear strengthened her, Distress and pangs have seized her, as a travailing woman.
Damascus has been feeble, || She turned to flee, and fear strengthened her, || Distress and pangs have seized her, as a travailing woman.
Damascus is become feeble, she turneth about to flee, and trembling hath taken hold on her: pangs and throes have seized her, as a woman in travail.
Damascus has become very weak. It turns away to flee; terror seizes it. Distress and pain seize it, like the pain of a woman giving birth.
From the Latin
Damascus is undone, she is put to flight, trembling hath seized on her: anguish and sorrows have taken her as a woman in labour.
Simplified
The people of Damascus are demoralized—they turn and run away in panic, overcome by pain and anguish like a woman in labor.
Damascus has become feeble, she is turned to flight, fear has taken her in its grip: pain and sorrows have come on her, as on a woman in birth-pains.
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 closely in their wording, with a word-for-word correspondence that maintains the original meaning. Both texts convey the same message regarding the state of Damascus, underscoring its impending judgment.
רָפְתָ֥ה דַמֶּ֛שֶׂק הִפְנְתָ֥ה לָנ֖וּס וְרֶ֣טֶט׀ הֶחֱזִ֑יקָה צָרָ֧ה וַחֲבָלִ֛ים אֲחָזַ֖תָּה כַּיּוֹלֵדָֽה׃
10 of the 10 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 49:24
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.
רָפָה (raphah) is a Hebrew verb meaning to slacken or relax. It encompasses a range of actions including sinking down, abating, and withdrawing. The word can be used in various forms, such as causing something to drop or refraining from action. It appears in different contexts, indicating both literal and figurative meanings.
רָפָה vb. sink, relax
Qal
sink down
sink, drop
sink, relax, abate
relax, withdraw
Niph. idle
Pi. causat.: let wings drop
Hiph. causat.
let drop
let go
refrain
Hithp. hast shewn thyself slack
base
H7503 רָפָה sink, relax .. sink down
. sink, drop
. sink, relax, abate
. relax, withdraw
. idle
. causat.: let wings drop
. causat. . let drop
. let go
. refrain
. hast shewn thyself slack
7503 raphah raw-faw'
a primitive root; to slacken (in many applications, literal
or figurative):--abate, cease, consume, draw (toward
evening), fail, (be) faint, be (wax) feeble, forsake, idle,
leave, let alone (go, down), (be) slack, stay, be still, be
slothful, (be) weak(-en). See 7495.
see HEBREW for 07495
רָפָה (ra.phah) — to slacken.
1) to sink, relax, sink down, let drop, be disheartened
1a) (Qal)
1a1) to sink down
1a2) to sink, drop
1a3) to sink, relax, abate
1a4) to relax, withdraw
1b) (Niphal) idle (participle)
1c) (Piel) to let drop
1d) (Hiphil)
1d1) to let drop, abandon, relax, refrain, forsake
1d2) to let go
1d3) to refrain, let alone
1d4) to be quiet
1e) (Hithpael) to show oneself slack
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
דַּמֶּשֶׂק (Dammeseq) refers to Damascus, an ancient city in Syria known for its significance as a trading center. The name is thought to mean 'silent is the sackcloth weaver.' It appears in various contexts in the Old Testament, emphasizing its historical prominence.
דַּמֶּ֫שֶׂק n.pr.loc. Damascus
base
H1834 דַּמֶּשֶׂק Damascus
1834 Dammeseq dam-meh'-sek
or Duwmeseq {doo-meh'-sek}; or Darmeseq {dar-meh'-sek}; of
foreign origin; Damascus, a city of Syria:--Damascus.
דַּמֶּ֫שֶׂק (dam.me.seq) — Damascus.
§ Damascus = "silent is the sackcloth weaver"
an ancient trading city, capital of Syria, located in the plain east of Hermon, 130 (205 km) miles northeast of Jerusalem
N-proper — Noun properHNpl
da-mas'-kus:
1. The Name
2. Situation and Natural Features
3. The City Itself
4. Its History
(1) The Early Period (to circa 950 BC)
(2) The Aramean Kingdom (circa 950-732 BC)
(3) The Middle Period (732 BC-650 AD)
(4) Under Islam
1. Name:
The English name is the same as the Greek Damaskos. The Hebrew name is Dammeseq, but the Aramaic form Darmeseq, occurs in 1Ch 18:5; 2Ch 28:5. The name appears in Egyptian inscriptions as Ti-mas-ku (16th century BC), and Sa-ra-mas-ki (13th century BC), which W. M. Muller, Asien u. Europa, 227, regards as representing Ti-ra-mas-ki, concluding from the "ra" in this form that Damascus had by that time passed under Aramaic influence. In the Tell el-Amarna Letters the forms Ti-ma-as-gi and Di-mas-ka occur. The Arabic name is Dimashk esh-Sham ("Damascus of Syria")…
Damascus
Activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., “the East.”
The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).
It is first mentioned in Scripture in connection with Abraham’s victory over the confederate kings under Chedorlaomer (Gen. 14:15). It was the native place of Abraham’s steward (15:2). It is not again noticed till the time of David, when “the Syrians of Damascus came to succour Hadadezer” (q.v.), 2 Sam. 8:5;
one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada , which is probably the "Abana" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the "Pharpar" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, (Genesis 14:15) whose steward was a native of the place. (
A celebrated metropolis of Syria, first mentioned in Ge 14:15 15:2, and now probably the oldest city on the globe. It stands on the river Barada, the ancient Chrysorrhoas, in a beautiful and fertile plain on the east and south east of Anti-Lebanon. See ABANA, and Pharpar. This plain is about fifty miles in circumference; it is open to the desert of Arabiaon the south and east, and is bounded on the other sides by the mountains. The region around and north of Damascus, including probably the valley between the ridges of Lebanon and Anti-Lebanon, is called in the Scriptures, "Syria of Damascus," 2Sa 8:5, and by Strabo, Coelesyria. This city, which at first had its own kings, was taken by David, 2Sa 8:5,6; and by Jeroboam
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-3fs — Verb · Hiphil · perfect third person feminine singularHVhp3fs
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
fle.
See FLY.
רֶ֫טֶט (retet) refers to a state of trembling or panic, derived from a root associated with the concept of terror. The term appears in contexts related to fear, notably in Jeremiah 49:24.
רֶ֫טֶט n.[m.] trembling, panic;—abs. Je 49:24
ref
H7374 רֶ֫טֶט
7374 retet reh'-tet
from an unused root meaning to tremble; terror:--fear.
רֶ֫טֶט (re.tet) — panic.
trembling, panic
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
→ In armies Le 26:17; De 32:30; Jos 23:10; Ps 35:5
→ From God Ge 35:5; Ex 15:14-16; Jud 7:22; 1Sa 14:15-20; 2Ki 7:6,7; 2Ch 20:22,23
→ See ARMIES
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
V-Hiphil-Perf-3fs — Verb · Hiphil · perfect third person feminine singularHVhp3fs
hold: In the American Standard Revised Version frequently "stronghold" (Jud 9:49; 1Sa 22:4; 24:22; 2Sa 5:17; 23:14; 1Ch 11:16; 12:16). See FORTIFICATION. In Re 18:2 for the King James Version "cage" (phulake) the Revised Version (British and American) substitutes, as in first clause, "hold," and in the margin "prison."
Hold
A fortress, the name given to David’s lurking-places (1 Sam. 22:4, 5; 24:22).
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
The Hebrew word אָחַז (achaz) means to grasp, take hold of, or seize. It has various forms, including Qal (to grasp), Niphal (to be caught), Piel (to enclose), and Hophal (to be fastened). The entries highlight its use in contexts of possession and holding, but do not provide specific verse references.
אָחַז 68 vb. grasp, take hold of, take possession
Qal grasp, take hold of
Niph. be caught
Pi. enclose, overlay
Hoph. fastened
base
H270 אָחַז grasp, take hold of, take possession .grasp, take hold of
. be caught
. enclose, overlay
270 'achaz aw-khaz'
a primitive root; to seize (often with the accessory idea of
holding in possession):--+ be affrighted, bar, (catch, lay,
take) hold (back), come upon, fasten, handle, portion, (get,
have or take) possess(-ion).
אָחַז (a.chaz) — to grasp.
1) grasp, take hold, seize, take possession
1a) (Qal) to grasp, take hold of
1b) (Niphal) to be caught, grasped, be settled
1c) (Piel) to enclose, overlay
1d) (Hophal) fastened
V-Qal-Perf-3fs | Suff — Verb qal perfect third person feminine singular · suffixHVqp3fs/Sp3fs
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Prep | V-Qal — Preposition · verb qal participle (active) feminine singularHRd/Vqrfsa
burth (genesis):
(1) It was said by the angel beforehand of John the Baptist, "Many shall rejoice at his birth"; and when he was born Elisabeth said, "Thus hath the Lord done unto me .... to take away my reproach among men" (Lu 1:14,25). Among the ancient Hebrews barrenness was a "reproach" and the birth of a child, of a son especially, an occasion for rejoicing.
(2) This, no doubt, was due in part to the Messianic hope inspired and sustained by prophecy (see Ge 3:15, where it was foretold that the seed of the woman should bruise the serpent's head; and subsequent prophecies too numerous to mention). Cases in point worth studying are found in Ge 4:1, where Eve rejoices over the birth of her firstborn and cries, "I have gotten a…
Birth
As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp.