Jeremiah 50:34 — Word Study
WLCגֹּאֲלָ֣ם׀ חָזָ֗ק יְהוָ֤ה צְבָאוֹת֙ שְׁמ֔וֹ רִ֥יב יָרִ֖יב אֶת־ רִיבָ֑ם לְמַ֙עַן֙ הִרְגִּ֣יעַ אֶת־ הָאָ֔רֶץ וְהִרְגִּ֖יז לְיֹשְׁבֵ֥י בָבֶֽל׃
BSATheir Redeemergâʼal [strong Savior, powerful Deliverer] is strongchâzâq [powerful, severe] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] of Hoststsâbâʼ [armies, large groups] is His nameshêm ◂He will fervently pleadrîyb [thoroughly contend, argue] ◂their caserîyb [cause, lawsuit] so thatmaʻan He may bring restrâgaʻ [peace, settlement] to the earthʼerets [land, ground] but turmoilrâgaz [trouble, disquiet] to those who liveyâshab [dwell, inhabit] in BabylonBâbel [confusion, Babel]
| Greek | English | Parsing |
|---|---|---|
| גֹּאֲלָ֣ם׀ | redeemer their | Verb qal participle (active) masculine singular common, suffix |
| חָזָ֗ק | [is] strong | Adj |
| יְהוָ֤ה | [is] Yahweh | Noun proper |
| צְבָאוֹת֙ | of hosts | Noun common, feminine plural absolute |
| שְׁמ֔וֹ | name his | Noun common masculine singular construct, suffix |
| רִ֥יב | certainly | Verb, Qal, infinitive construct common |
| יָרִ֖יב | he will conduct | Verb, Qal, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| רִיבָ֑ם | case their | Noun common masculine singular construct, suffix |
| לְמַ֙עַן֙ | so as | Particle |
| הִרְגִּ֣יעַ | to give rest to | Verb, Hiphil, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הָאָ֔רֶץ | the earth | Particle, noun common feminine singular absolute |
| וְהִרְגִּ֖יז | and to cause disquiet | Verb, Hiphil, sequential perfect third person masculine singular |
| לְיֹשְׁבֵ֥י | to [the] inhabitants of | Preposition, verb qal participle (active) masculine plural common |
| בָבֶֽל׃ | Babylon | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Their Redeemer is strong; the LORD of Hosts is His name. He will fervently plead their case so that He may bring rest to the earth, but turmoil to those who live in Babylon. |
| KJV | Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon. |
| ASV | Their Redeemer is strong; Jehovah of hosts is his name: he will thoroughly plead their cause, that he may give rest to the earth, and disquiet the inhabitants of Babylon. |
| YLT | Their Redeemer [is] strong, Jehovah of Hosts [is] His name, He doth thoroughly plead their cause, So as to cause the land to rest, And He hath given trouble to the inhabitants of Babylon. |
| WEB | Their Redeemer is strong. Yahweh of Armies is his name. He will thoroughly plead their cause, that he may give rest to the earth, and disquiet the inhabitants of Babylon. |
| BBE | Their saviour is strong; the Lord of armies is his name: he will certainly take up their cause, so that he may give rest to the earth and trouble to the people of Babylon. |
Where they part company is in the nuances of the surrounding words — see How Translations Differ.
The sentence features a main clause followed by several subordinate clauses that elaborate on God's actions and their implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרִיב
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 50:34
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Assurance of Redemptiongenerated
Jeremiah 50:34 reveals God's promise to redeem His people from oppression. The context includes a declaration of God's strength and the impending judgment on Babylon, emphasizing His role as the Redeemer who advocates for His people. This assurance of justice is vital for the Israelites, who are suffering under captivity and oppression, providing them hope for restoration and peace.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 6:6 | Therefore tell the Israelites: ‘I am the LORD, and I will bring you out from under the yoke of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and with mighty acts of judgment. |
| 2 | Proverbs 23:11 | for their Redeemer is strong; He will take up their case against you. |
| 3 | Isaiah 41:14 | Do not fear, O worm of Jacob, O few men of Israel. I will help you,” declares the LORD. “Your Redeemer is the Holy One of Israel. |
| 4 | Isaiah 43:14 | Thus says the LORD your Redeemer, the Holy One of Israel: “For your sake, I will send to Babylon and bring them all as fugitives, even the Chaldeans, in the ships in which they rejoice. |
| 5 | Isaiah 44:6–23 | Thus says the LORD, the King and Redeemer of Israel, the LORD of Hosts: “I am the first and I am the last, and there is no God but Me. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — גֹּאֲלָ֣ם, go.'a.Lamgenerated
The word גֹּאֲלָ֣ם (go.'a.Lam) is a qal participle, indicating an active role as a redeemer. It is derived from the root גָּאַל (ga'al), which means to redeem, often in the context of a kinsman-redeemer who buys back property or marries a relative's widow. This concept is illustrated in the story of Boaz in the Book of Ruth.
In this verse, it emphasizes God's active role in delivering His people, showing His strength and commitment to their cause. The use of the participle indicates ongoing action, highlighting that God is continually engaged in the redemption process.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the finite verb יָרִ֖יב (he will conduct), which serves as the focal point of the sentence. The structure includes a subject, a predicate, and multiple phrases that elaborate on God's actions and intentions.
The sentence is complex, with several clauses detailing God's strength, His name, and the outcomes of His advocacy. The arrangement indicates a clear emphasis on God's power and the dichotomy between peace for the earth and turmoil for Babylon.
Septuagint Backgroundgenerated
The Septuagint translates גֹּאֲלָ֣ם as ἀγοράσω (agorásō), which means 'to buy' or 'to redeem.' This choice highlights the act of redemption in a commercial sense, aligning with the Hebrew concept of a kinsman-redeemer.
This translation underscores the idea of God as a powerful agent who actively redeems His people, further emphasizing His authority over both Israel and Babylon.
In plain words — the whole versegenerated
Jeremiah 50:34 speaks of God as a strong Redeemer who will advocate for His people, bringing peace to the earth while causing turmoil in Babylon. This verse assures the Israelites of God's commitment to their cause amidst their suffering.
Frequently Asked Questionsgenerated
It signifies God's role in delivering and saving His people from oppression, akin to a family member who redeems a relative in need.
God's strength reassures the Israelites of His ability to advocate for them and bring about justice against their oppressors.
Babylon represents the oppressor, and God's promise of turmoil for those who dwell there highlights His judgment against their actions.
It encapsulates the theme of hope and redemption amidst judgment, showing that God will ultimately restore His people.
Reflection Questionsgenerated
- In what ways have I experienced God's redemption in my own life?
- How can I trust in God's strength when facing challenges or oppression?
- What does it mean for me to advocate for justice in my community?
- How do I understand the contrast between peace for God's people and turmoil for their oppressors?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 50:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTheir Redeemer [is] strong, the Lord of hosts [is] his name,.... And seeing his name is the Lord of hosts or armies, and has all the armies of heaven and earth at his command; and especially since he
Read John Gill on Jeremiah 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTheir Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.
Read Robert Jamieson on Jeremiah 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir Redeemer is strong; the Lord of hosts is his name; the Lord, whose name is the Lord of hosts, is he that is their avenger (for so the word signifies); and he is as strong as any of those that hold them fast, and will not let them go. He shall throughly plead their cause; be will plead their cause, not like a lawyer, but actually and really effect it, as pleading is often taken, as . That he may give rest to the land, and disquiet the inhabitants of Babylon: these are the two ends which God aimeth at, to give his people rest, and to punish Babylon.
Read Matthew Poole on Jeremiah 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 50:34 Their Redeemer [is] strong; the LORD of hosts [is] his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.Ver. 34. Their Redeemer is strong.] Or, But their strong avenger, whose name is the Lord of hosts; he shall thoroughly plead their cause - i.e., right their wrongs. That he may give rest to the land.] See on 2 Thessalonians 1:8-9.
Read John Trapp on Jeremiah 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) Their Redeemer is strong.—The word for “Redeemer” (Goël) includes, as elsewhere (Numbers 35:12; Rth 4:1; Rth 4:8; Job 19:25), the thought of “the next of kin,” with whom the right of redemption (in the technical sense) rested, and to whom belonged the duty of pleading for and avenging his kinsman when oppressed. It is interesting to note, in connection with the obvious allusion to Proverbs 16:18, that here, with the exception of the name of “the Lord of hosts is his name,” we have an actual citation from Proverbs 23:11. That he may give rest to the land.—Better, to the earth, in its widest extent, as implying that the whole earth had groaned under the oppression of Babylon. “The land,”…
Read Charles John Ellicott on Jeremiah 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. Their Redeemer is strong] And it was not that he wanted power, and that Nebuchadnezzar had much, that Jerusalem was taken; but because the people had sinned, and would not return; and therefore national sins called for national punishments. These have taken place; and now the Lord of hosts shows them that the power of the Chaldeans is mere weakness against his might.
Read AdamClarke on Jeremiah 50 →CambridgeThe Cambridge Bible for Schools and Colleges34. redeemer] The Heb. is Goel, the title of the near kinsman, to whom according to Jewish law belonged the duty of revenging a murder, as well as that of advocate and general protector. In like manner the Lord is about to rescue His people and take vengeance upon their foe. may give rest to the earth] All known nations had been more or less troubled by Babylon. Cp. Nahum 3:19, of Nineveh.
Read Cambridge on Jeremiah 50 →Albert Barnes1798–1870Barnes' Notes on the BibleRedeemer - i. e., גאל gā'al. Yahweh is Israel’s next relative, bound by law to avenge him, as well as to ransom him from captivity. It was the Go’el’s duty also to plead his kinsman’s cause.
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
Their Redeemer is strong; the LORD of Hosts is His name. He will fervently plead their case so that He may bring rest to the earth, but turmoil to those who live in Babylon.
Their Redeemer is strong. Yahweh of Armies is his name. He will thoroughly plead their cause, that he may give rest to the earth, and disquiet the inhabitants of Babylon.
Their Redeemer is strong; the LORD of Hosts is His name. He will fervently plead their case so that He may bring rest to the earth, but turmoil to those who live in Babylon.
But the one who will rescue them is strong. He is known as the Lord who rules over all. He will strongly champion their cause. As a result he will bring peace and rest to the earth, but trouble and turmoil to the people who inhabit Babylonia.
Tyndale line
Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.
Their Redeemer is strong; Jehovah of hosts is his name: he will thoroughly plead their cause, that he may give rest to the earth, and disquiet the inhabitants of Babylon.
Their redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the earth, and disquiet the inhabitants of Babylon.
Their Redeemer is strong; the LORD of hosts is his name: he will thoroughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.
But their strong redeemer, whose Name is the Lord of hostes, he shall maintaine their cause, that he may giue rest to the lande, and disquiet the inhabitants of Babel.
Strictly literal
Their Redeemer is strong; Jehovah of hosts is his name: he will thoroughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.
Their Redeemer [is] strong, Jehovah of Hosts [is] His name, He doth thoroughly plead their cause, So as to cause the land to rest, And He hath given trouble to the inhabitants of Babylon.
Their Redeemer [is] strong, || YHWH of Hosts [is] His Name, || He thoroughly pleads their cause, || So as to cause the land to rest, || And He has given trouble to the inhabitants of Babylon.
Their Redeemer is strong; The Lord of hosts is his name: he will surely contend in their cause, in order that he may give rest to the land, and make the inhabitants of Babylon tremble.
The one who rescues them is strong. Yahweh of hosts is his name. He will truly plead their case, in order to bring rest to the land, and to bring strife to the ones inhabiting Babylon.
From the Latin
Their redeemer is strong, the Lord of hosts is his name: he will defend their cause in judgment, to terrify the land, and to disquiet the inhabitants of Babylon.
Simplified
But the one who rescues them is powerful; the Lord Almighty is his name. He will defend them and their cause, so he may bring peace on earth, but trouble to the people of Babylon.
Their saviour is strong; the Lord of armies is his name: he will certainly take up their cause, so that he may give rest to the earth and trouble to the people of Babylon.
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, with 12 of the 16 words matched. The Septuagint's translation reflects a similar understanding of the text, though its word order and articles differ from the Hebrew.
גֹּאֲלָ֣ם׀ חָזָ֗ק יְהוָ֤ה צְבָאוֹת֙ שְׁמ֔וֹ רִ֥יב יָרִ֖יב אֶת־ רִיבָ֑ם לְמַ֙עַן֙ הִרְגִּ֣יעַ אֶת־ הָאָ֔רֶץ וְהִרְגִּ֖יז לְיֹשְׁבֵ֥י בָבֶֽל׃
12 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 50:34
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.
גָּאַל (ga'al) is a Hebrew verb meaning to redeem, often in the context of acting as a kinsman-redeemer. It encompasses various forms of redemption, including buying back property, marrying a relative's widow, and delivering individuals or Israel from bondage or exile. The related noun גְּאוּלַי (geulai) signifies the concept of redemption itself.
גָּאַל vb. redeem, act as kinsman
Qal
act as kinsman, do the part of next of kin
redeem, by payment of value assessed
redeem, with God as subj. implying personal relationship
H1350a גָּאַל redeem, act as kinsman .. act as kinsman, do the part of next of kin
. redeem, by payment of value assessed
. redeem, with God as subj. implying personal relationship
.. refl. redeem oneself
. pass. be redeemed
H1350b גְּאוּלַי n. abstr. redemption
1350 ga'al gaw-al'
a primitive root, to redeem (according to the Oriental law of
kinship), i.e. to be the next of kin (and as such to buy back
a relative's property, marry his widow, etc.):--X in any wise,
X at all, avenger, deliver, (do, perform the part of near,
next) kinsfolk(-man), purchase, ransom, redeem(-er), revenger.
גָּאַל (ga.al) — to redeem: redeem.
: redeem
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
1a1a) by marrying brother's widow to beget a child for him, to redeem from slavery, to redeem land, to exact vengeance
1a2) to redeem (by payment)
1a3) to redeem (with God as subject)
1a3a) individuals from death
1a3b) Israel from Egyptian bondage
1a3c) Israel from exile
1b) (Niphal)
1b1) to redeem oneself
1b2) to be redeemed
גְּאוּלַי (ge.u.lay) — redemption.
redemption
גָּאַל (ga.al) — to redeem: avenge.
: avenge
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp3mp
חָזָק (chazaq) means strong, stout, or mighty, often with a connotation of severity or hardness. It can also refer to a strong person as a noun. The word is built from a root that suggests strength in various contexts, including boldness and violence.
חָזָק adj. strong, stout, mighty
strong
as subst., a strong one
base
H2389 חָזָק strong, stout, mighty . strong
. as subst., a strong one
2389 chazaq khaw-zawk'
from 2388; strong (usu. in a bad sense, hard, bold,
violent):--harder, hottest, + impudent, loud, mighty, sore,
stiff(-hearted), strong(-er).
see HEBREW for 02388
חָזָק (cha.zaq) — strong.
1) strong, stout, mighty
1a) strong
1a1) severe, sharp, hot
1a2) firm, hard
1b) a strong one (subst)
Adj — AdjHAamsa
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
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal-Ptc — Verb · Qal · infinitive construct commonHVqcc
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kon'-dukt.
See ETHICS.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
The Hebrew word רָגַע (raga`) is a primitive root that encompasses a range of meanings including to disturb, to rest, and to harden. It can refer to stirring up or causing disturbance, as well as to settling or giving rest. The entries also note a specific usage related to winking. There is a mention of its application in Job 7:5.
רָגַע vb. disturb
Qal
Hiph. denom. make a twinkilng
base
רָגַע vb. be at rest, repose
Niph. (of sword) be gathered into thy scabbard, repose, and be still.
H7280a רָגַע disturb H7280b רָגַע be at rest, repose H7280c רָגַע harden
7280 raga` raw-gah'
a primitive root; properly, to toss violently and suddenly
(the sea with waves, the skin with boils); figuratively (in a
favorable manner) to settle, i.e. quiet; specifically, to wink
(from the motion of the eye-lids):--break, divide, find ease,
be a moment, (cause, give, make to) rest, make suddenly.
רָגַע (ra.ga) — to disturb.
1) to act in an instant, stir up, disturb
1a) (Qal) to stir up, disturb
1b) (Hiphil) to make a twinkling
רָגַע (ra.ga) — to rest.
1) to rest or repose, be at rest or repose, settle, quiet, give rest
1a) (Niphal)
1a1) to cause to rest (of sword, of the sea)
1a2) to wink (with prep)
1b) (Hiphil)
1b1) to give rest to
1b2) to rest, repose
רָגַע (ra.ga) — to harden.
to harden
V-Hiphil-Inf-a — Verb · Hiphil · perfect third person masculine singularHVhp3ms
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
רָגַז (ragaz) is a Hebrew verb meaning to tremble or quake, often in response to strong emotions like anger or fear. It can describe both a state of agitation and the act of causing agitation in others. The entries indicate its use in various forms, including Qal, Hiphil, and Hithpael, covering a range of emotional responses.
רָגַז vb. be agitated, quiver, quake, be excited, perturbed
Qal quake
Hiph. cause to quake, disquiet, enrage
Hithp. excite oneself
base
H7264 רָגַז be agitated, quiver, quake, be excited, perturbed .quake
. cause to quake, disquiet, enrage
. excite oneself
7264 ragaz raw-gaz'
a primitive root; to quiver (with any violent emotion,
especially anger or fear):--be afraid, stand in awe,
disquiet, fall out, fret, move, provoke, quake, rage, shake,
tremble, trouble, be wroth.
רָגַז (ra.gaz) — to tremble.
1) tremble, quake, rage, quiver, be agitated, be excited, be perturbed
1a)(Qal) to quake, be disquieted, be excited, be perturbed
1b) (Hiphil) to cause to quake, disquiet, enrage, disturb
1c) (Hithpael) to excite oneself
Conj | V-Hiphil-Inf-a — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Prep | V-Qal — Preposition · verb qal participle (active) masculine plural commonHR/Vqrmpc
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…
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper — Noun properHNpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel