Jeremiah 50:26 — Word Study
WLCבֹּֽאוּ־ לָ֤הּ מִקֵּץ֙ פִּתְח֣וּ מַאֲבֻסֶ֔יהָ סָלּ֥וּהָ כְמוֹ־ עֲרֵמִ֖ים וְהַחֲרִימ֑וּהָ אַל־ תְּהִי־ לָ֖הּ שְׁאֵרִֽית׃
BSAComebôwʼ from the farthest borderqêts [utmost, extreme] Break openpâthach her granariesmaʼăbûwç△ [storehouses] pile her upçâlal likekᵉmôw mounds of grainʻârêm [heaps] Devote her to destructionchâram [destroy utterly, set apart for destruction] leavehâyâh▸ noʼal [not any, none] survivorsshᵉʼêrîyth [remnant, what is left]
| Greek | English | Parsing |
|---|---|---|
| בֹּֽאוּ־ | come | Verb, Qal, imperative second person masculine plural |
| לָ֤הּ | to it | Preposition, suffix |
| מִקֵּץ֙ | from [the] end | Preposition, noun common masculine singular absolute |
| פִּתְח֣וּ | open | Verb, Qal, imperative second person masculine plural |
| מַאֲבֻסֶ֔יהָ | granaries its | Noun common masculine plural construct, suffix |
| סָלּ֥וּהָ | pile up it | Verb qal imperative second person masculine plural, suffix |
| כְמוֹ־ | like | Preposition |
| עֲרֵמִ֖ים | heaps | Noun common, masculine plural absolute |
| וְהַחֲרִימ֑וּהָ | and totally destroy it | Conjunction, verb hiphil imperative second person masculine plural, suffix |
| אַל־ | may not | Particle |
| תְּהִי־ | it belong | Verb, Qal, jussive third person feminine singular |
| לָ֖הּ | to it | Preposition, suffix |
| שְׁאֵרִֽית׃ | a remnant | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Come against her from the farthest border. Break open her granaries; pile her up like mounds of grain. Devote her to destruction; leave her no survivors. |
| KJV | Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. |
| ASV | Come against her from the utmost border; open her store-houses; cast her up as heaps, and destroy her utterly; let nothing of her be left. |
| YLT | Come ye in to her from the extremity, Open ye her storehouses, Raise her up as heaps, and devote her, Let her have no remnant. |
| WEB | Come against her from the farthest border. Open her storehouses. Cast her up as heaps. Destroy her utterly. Let nothing of her be left. |
| BBE | Come up against her one and all, let her store-houses be broken open: make her into a mass of stones, give her to the curse, till there is nothing of her to be seen. |
Where they part company is in the phrase concerning survivors — see How Translations Differ.
The sentence consists of one main command followed by several imperatives detailing the actions to be taken.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׁאֵרִית
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
1 of 13 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 50:26
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 Judgment Against Babylongenerated
Jeremiah 50:26 is part of a series of prophecies against Babylon, emphasizing the totality of its destruction. The surrounding verses depict the LORD's wrath and the necessity of executing divine judgment on a nation that has oppressed His people. This context highlights the seriousness of the command to leave no survivors, reinforcing the finality of Babylon's fate.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 50:41 | Behold, an army is coming from the north; a great nation and many kings are stirred up from the ends of the earth. |
| 2 | Jeremiah 51:27–28 | “Raise a banner in the land! Blow the ram’s horn among the nations! Prepare the nations against her. Summon the kingdoms against her— Ararat, Minni, and Ashkenaz. Appoint a captain against her; bring up horses like swarming locusts. |
| 3 | Isaiah 5:26 | He lifts a banner for the distant nations and whistles for those at the ends of the earth. Behold—how speedily and swiftly they come! |
| 4 | Jeremiah 50:10 | Chaldea will be plundered; all who plunder her will have their fill,” declares the LORD. |
| 5 | Jeremiah 51:44 | I will punish Bel in Babylon. I will make him spew out what he swallowed. The nations will no longer stream to him; even the wall of Babylon will fall. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שְׁאֵרִית, she.'e.Ritgenerated
The word שְׁאֵרִית (she'eriyth) refers to a remnant or what remains after destruction. It implies survival in the aftermath of calamity, often used in the context of those who escape judgment.
In this verse, it signifies that Babylon will have no remnant left, emphasizing the completeness of the destruction commanded by the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase leave her no survivors.
Sentence Structuregenerated
The finite verb בֹּֽאוּ־ (bo'u), meaning come, governs the entire verse. It is followed by multiple clauses detailing the actions commanded against Babylon.
The structure includes imperative verbs like פִּתְח֣וּ (pit'chu, open) and הַחֲרִימ֑וּהָ (veha'charimuha, destroy it), highlighting the urgency and decisiveness of the commands.
Septuagint Backgroundgenerated
The Septuagint translates בֹּֽאוּ־ as ἐληλύθασιν, suggesting a focus on the act of coming or approaching. This choice indicates a direct engagement with Babylon.
The translation choices in the Septuagint reflect a similar intent but may carry nuances in emphasis that differ from the Hebrew.
In plain words — the whole versegenerated
Jeremiah 50:26 commands an attack on Babylon, instructing to break open its granaries and leave no survivors. The verse emphasizes total destruction, indicating that nothing will remain after the judgment.
Frequently Asked Questionsgenerated
It signifies a complete and utter destruction of Babylon, ensuring that nothing remains of the city or its people.
Babylon is judged for its oppression of Israel and its rebellion against God, as part of the divine plan for justice.
Granaries are storehouses for grain, and their destruction symbolizes the loss of resources and sustenance for Babylon.
This verse connects to other prophecies against Babylon found in Jeremiah 50:41 and Jeremiah 51:27-28, reinforcing the theme of divine judgment.
Reflection Questionsgenerated
- What does complete destruction reveal about God's judgment?
- How can we understand the concept of a remnant in our own lives?
- In what ways do we see God's justice being executed in the world today?
- How can we prepare ourselves spiritually to avoid being part of the judgment?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 50:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCome against her from the utmost border,.... Or, "from the end" (a); from the end of the earth; from the Persian gulf, and the Caspian sea, on which the Persians and Medes bordered; from the most
Read John Gill on Jeremiah 50 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCome against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left.
Read Robert Jamieson on Jeremiah 50 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prophet in the name of God calleth to the enemies of Babylon, the Medes, to come up from the furthest parts of their dominions, or from all parts, to fight against Babylon; to open the granaries, or store-houses, or treasuries of the Babylonians, and to cast up the cities as heaps of rubbish, and utterly to destroy the city with such a total destruction that nothing of it should be left.
Read Matthew Poole on Jeremiah 50 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 50:26 Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left.Ver. 26. Come against her.] This he speaketh to the Medes and Persians, who, though they were farther remote than they that could hear the prophet, yet God, who spake by him, could and did speak home to their hearts, stirring them up by a secret instinct to do this execution.
Read John Trapp on Jeremiah 50 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Open her storehouses.—The noun is not found elsewhere. Probably granaries would be a better rendering. The word for “heaps” is used in Song Son 7:2; Rth 3:7 for “heaps of corn,” and this is probably its meaning here. In Nehemiah 4:2, however, it is used of heaps of rubbish. The stored-up provisions of the captured city are to be piled up in its open places, as men pile the sheaves of corn after harvest, and burnt (for “destroy” read devote to destruction), as had been done, e.g., in the capture of Jericho and other cities (Joshua 6:24; Joshua 11:12-13). Let nothing of her be left.—Literally, let there be no remnant, as in marked contrast with the “remnant” of Israel (Jeremiah 50:20).
Read Charles John Ellicott on Jeremiah 50 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Open her store-houses] At the time that Cyrus took the city, it was full of provisions and treasures of all kinds; the walls had suffered no injury; and when the inhabitants heard that the enemy was within, they thought they must have arisen out of the earth in the centre of the city!
Read AdamClarke on Jeremiah 50 →
CambridgeThe Cambridge Bible for Schools and Colleges26. from the utmost border] better, as mg. from every quarter. Heb. lit. “from the end.” storehouses] better, as mg. granaries. cast her up as heaps] “her” meaning the whole contents of the city, including the piled up treasures of grain. destroy her utterly] See mg. and cp. Deuteronomy 13:15 f.
Read Cambridge on Jeremiah 50 →
Albert Barnes1798–1870Barnes' Notes on the BibleAgainst her - Or, to her, in order to plunder her. Her storehouses (literally granaries) are to burst open, the grain piled up in heaps, and finally they are to devote her to destruction, i. e., to burn her wealth with fire.
Read Albert Barnes on Jeremiah 50 →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
Come against her from the farthest border. Break open her granaries; pile her up like mounds of grain. Devote her to destruction; leave her no survivors.
Come against her from the farthest border. Open her storehouses. Cast her up as heaps. Destroy her utterly. Let nothing of her be left.
Come against her from the farthest border. Break open her granaries; pile her up like mounds of grain. Devote her to destruction; leave her no survivors.
Come from far away and attack Babylonia! Open up the places where she stores her grain! Pile her up in ruins! Destroy her completely! Do not leave anyone alive!
Tyndale line
Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left.
Come against her from the utmost border; open her store-houses; cast her up as heaps, and destroy her utterly; let nothing of her be left.
Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left.
Come against her from the utmost border, open her store-houses: cast her up as heaps, and destroy her utterly: let nothing of her be left.
Come against her from the vtmost border: open her store houses: treade on her as on sheaues, and destroy her vtterly: let nothing of her be left.
Strictly literal
Come ye against her from every quarter, open her storehouses; pile her up like sheaves, and destroy her utterly: let nothing of her be left.
Come ye in to her from the extremity, Open ye her storehouses, Raise her up as heaps, and devote her, Let her have no remnant.
Come in to her from the extremity, || Open her storehouses, || Raise her up as heaps, and devote her, || Let her have no remnant.
Come against her from the end of the earth, open her garners; tread her down as sheaves of corn, and destroy her utterly: let there not be left of her a remnant even.
Attack her from far away. Open her granaries and pile her up like heaps of grain. Set her apart for destruction. Leave no remnant of her.
From the Latin
Come ye against her from the uttermost borders: open that they may go forth that shall tread her down: take the stones out of the way, and make heaps, and destroy her: and let nothing of her be left.
Simplified
Come and attack her from every side! Open her granaries; collect the loot you take from her like piles of grain. Set her apart for destruction; don't leave any survivors.
Come up against her one and all, let her store-houses be broken open: make her into a mass of stones, give her to the curse, till there is nothing of her to be seen.
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 for this verse, with 12 of the 13 words matched. The differences lie in the order and structure, not in the content.
בֹּֽאוּ־ לָ֤הּ מִקֵּץ֙ פִּתְח֣וּ מַאֲבֻסֶ֔יהָ סָלּ֥וּהָ כְמוֹ־ עֲרֵמִ֖ים וְהַחֲרִימ֑וּהָ אַל־ תְּהִי־ לָ֖הּ שְׁאֵרִֽית׃
12 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 50:26
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.
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-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
מַאֲבוּס (ma'abuwc) refers to a granary or storehouse, specifically a place for fodder. The word is derived from another Hebrew term, but the entries do not provide further details on its usage in the Old Testament.
[מַאֲבוּס] n.[m.] granary (= place of fodder)
base
H3965 [מַאֲבוּס] granary (= place of fodder)
3965 ma`abuwc mah-ab-ooce'
from 75; a granary:--storehouse.
see HEBREW for 075
מַאֲבוּס (ma.a.vus) — granary.
storehouse, granary
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
סָלַל (salal) is a Hebrew verb meaning to lift up or cast up, often in the context of building a highway or a way. It can also imply exalting oneself or something, as well as making something plain. The entries suggest a range of uses, from physical elevation to figurative exaltation.
[סָלַל] vb. lift up, cast up
Qal
cast up a highway
cast up a way
lift up
Pilp. exalt her (i.e. Wisdom)
Hithp. exalt oneself
base
H5549 סָלַל lift up, cast up
5549 calal saw-lal'
a primitive root; to mound up (especially a turnpike);
figurative, to exalt; reflexively, to oppose (as by a dam):--
cast up, exalt (self), extol, make plain, raise up.
סָלַל (sa.lal) — to build.
1) to lift up, cast up, exalt
1a) (Qal)
1a1) to cast up a highway
1a2) to cast up a way
1a3) to lift up (of song)
1b) (Pilpel) to exalt, esteem highly, prize
1c) (Hithpoel) to exalt oneself
V-Qal-Impv-2mp | Suff — Verb qal imperative second person masculine plural · suffixHVqv2mp/Sp3fs
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
עֲרֵמָה (arem) means 'heap' or 'pile' and can specifically refer to a sheaf, particularly in the context of grain. The word is derived from a root meaning to 'heap up' and is found in contexts such as Jeremiah 50:26. The entries consistently emphasize its meaning related to accumulation.
עֲרֵמָה n.f. heap
base
H6194 עֲרֵמָה heap
6194 `arem aw-rame'
(Jer. 50:26 or (feminine) aremah {ar-ay-maw'}; from 6192; a
heap; specifically, a sheaf:--heap (of corn), sheaf.
see HEBREW for 06192
עֲרֵמָה (a.re.mah) — heap.
heap, pile
N-fp — Noun common · masculine plural absoluteHNcmpa
חָרַם (charam) is a Hebrew verb with two main meanings. It can denote the act of devoting or banning something, often for destruction, as well as the physical act of mutilation, particularly of body parts. The entries highlight its use in contexts of religious devotion and prohibition, as well as in descriptions of physical alteration.
[חָרַם] vb. Hiph. ban, devote, exterminate
Hiph. ban, devote
Hoph.
be put under the ban, devoted (to death)
devoted, i.e. forfeited, to the temple treasures
H2763a [חָרַם] Hiph. ban, devote, exterminate H2763b חָרַם slit (nose, lip, ear, etc.), mutilate esp. face
2763 charam khaw-ram'
a primitive root; to seclude; specifically (by a ban) to
devote to religious uses (especially destruction); physical
and reflexive, to be blunt as to the nose:--make accursed,
consecrate, (utterly) destroy, devote, forfeit, have a flat
nose, utterly (slay, make away).
חָרַם (cha.ram) — to devote/destroy.
1) to ban, devote, destroy utterly, completely destroy, dedicate for destruction, exterminate
1a) (Hiphil)
1a1) to prohibit (for common use), ban
1a2) to consecrate, devote, dedicate for destruction
1a3) to exterminate, completely destroy
1b) (Hophal)
1b1) to be put under the ban, be devoted to destruction
1b2) to be devoted, be forfeited
1b3) to be completely destroyed
חָרַם (cha.ram) — to slash.
1) to split, slit, mutilate (a part of the body)
1a) (Qal) to mutilate
1b) (Hiphil) to divide
Conj | V-Hiphil-Impv-2mp | Suff — Conjunction · verb hiphil imperative second person masculine plural · suffixHC/Vhv2mp/Sp3fs
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-3fs — Verb · Qal · jussive third person feminine singularHVqj3fs
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
N-fs — Noun common · feminine singular absoluteHNcfsa
rem'-nant: Remnant is the translation of yether, "what is left over" (De 3:11; 28:54; Jos 12:4, etc.); of she'-ar, "the rest" (Ezr 3:8 the King James Version; Isa 10:20,21,22; 11:16, etc.; Ze 1:4); more frequently of she'-erith, "residue," etc. (2Ki 19:4,31; 2Ch 34:9; Ezr 9:14; Isa 14:30, etc.). As the translation of the last-mentioned two words, "remnant" has a special significance in the prophecies of Isaiah, as denoting "a holy seed," or spiritual kernel, of…
