Jeremiah 50:38 — Word Study
WLCחֹ֥רֶב אֶל־ מֵימֶ֖יהָ וְיָבֵ֑שׁוּ כִּ֣י אֶ֤רֶץ פְּסִלִים֙ הִ֔יא וּבָאֵימִ֖ים יִתְהֹלָֽלוּ׃
BSAA droughtchôreb [severe dryness, desolation] [is] uponʼêl her watersmayim [sources of refreshment, life] and they will be dried upyâbêsh [withered, exhausted] Forkîy ithûwʼ is a landʼerets [territory, region] of graven imagespᵉçîyl [idols, carved representations of false gods] and [the people] go madhâlal▸ [are foolish, act wildly] over idolsʼêymâh [false objects of worship, terror-inspiring images]
| Greek | English | Parsing |
|---|---|---|
| חֹ֥רֶב | a drought | Noun common, masculine singular absolute |
| אֶל־ | against | Preposition |
| מֵימֶ֖יהָ | waters its | Noun common masculine plural construct, suffix |
| וְיָבֵ֑שׁוּ | and they will dry up | Verb, Qal, sequential perfect third person common plural |
| כִּ֣י | for | Particle |
| אֶ֤רֶץ | [is] a land of | Noun common, feminine singular construct |
| פְּסִלִים֙ | idols | Noun common, masculine plural absolute |
| הִ֔יא | it | Pronoun |
| וּבָאֵימִ֖ים | and in terrors | Conjunction, preposition, noun common masculine plural absolute |
| יִתְהֹלָֽלוּ׃ | they will act like mad people | Verb, Hithpael, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A drought is upon her waters, and they will be dried up. For it is a land of graven images, and the people go mad over idols. |
| KJV | A drought is upon her waters; and they shall be dried up: for it is the land of graven images, and they are mad upon their idols. |
| ASV | A drought is upon her waters, and they shall be dried up; for it is a land of graven images, and they are mad over idols. |
| YLT | A sword [is] on her waters, and they have been dried up, For it [is] a land of graven images, And in idols they do boast themselves. |
| WEB | A drought is on her waters, and they will be dried up; for it is a land of engraved images, and they are mad over idols. |
| BBE | A sword is on her waters, drying them up; for it is a land of images, and their minds are fixed on false gods. |
Where they part company is in the rendering of the people's madness over idols.
The sentence has a main clause followed by two subordinate clauses that provide reasons and descriptions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֹרֶב
verbיָבֵשׁ
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 50:38
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 Judgment on Babylongenerated
Jeremiah 50:38 speaks of a drought upon the waters of Babylon, signifying desolation due to the people's idolatry. The passage emphasizes the consequences of turning away from God, as the land is filled with graven images and the inhabitants are driven to madness by their false worship. This judgment aligns with earlier warnings in the book of Jeremiah about the fate of nations that forsake God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 50:12 | your mother will be greatly ashamed; she who bore you will be disgraced. Behold, she will be the least of the nations, a wilderness, a dry land, and a desert. |
| 2 | Jeremiah 51:32–36 | The fords have been seized, the marshes set on fire, and the soldiers are terrified.” |
| 3 | Isaiah 44:27 | who says to the depths of the sea, ‘Be dry, and I will dry up your currents,’ |
| 4 | Revelation 16:12 | And the sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings of the East. |
| 5 | Revelation 17:15–16 | Then the angel said to me, “The waters you saw, where the prostitute was seated, are peoples and multitudes and nations and tongues. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חֹ֥רֶב, Cho.revgenerated
The word חֹ֫רֶב (cho.rev) refers to a state of drought or desolation, often resulting from sin. It is built from the idea of being dry or desolate, encompassing both physical and metaphorical barrenness. In this context, it signifies the severe dryness affecting Babylon's waters, indicating a lack of life and refreshment.
This drought is not merely a natural phenomenon but a divine judgment. The use of חֹ֫רֶב highlights the seriousness of the situation, as it reflects God's displeasure with the idolatry prevalent in the land.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that a drought is upon the waters, leading to their drying up.
Sentence Structuregenerated
The finite verb יָבֵשׁוּ (ya.vé.shu) governs the main clause, indicating the action of drying up. The structure includes a prepositional phrase indicating the subject of the drought, followed by a causal clause explaining the reason for the drought.
The sentence emphasizes the connection between the drought and the idolatry of the land, with the subject 'drought' leading the action and the subsequent clauses providing context and explanation.
Septuagint Backgroundgenerated
The Septuagint translates חֹ֫רֶב as καταισξυνθήσονται, indicating a similar concept of desolation. This choice reflects the translators' understanding of the drought as a divine punishment.
The Greek word used in the Septuagint aligns with the Hebrew meaning, reinforcing the idea of a land suffering due to its idolatrous practices.
In plain words — the whole versegenerated
Jeremiah 50:38 tells us that a drought is affecting the waters of Babylon, causing them to dry up. This drought is a sign of judgment because the land is filled with idols, and the people are driven to madness by their worship of these false gods.
Frequently Asked Questionsgenerated
The drought symbolizes desolation and judgment from God due to the idolatry present in the land.
The people are described as going mad over idols because their worship of false gods leads to foolishness and a loss of reason.
This verse relates to other passages in Jeremiah that warn of the consequences of idolatry and the impending judgment on Babylon.
We can learn that turning away from God and embracing idolatry leads to desolation and destruction.
Reflection Questionsgenerated
- What are some modern-day idols that can lead people away from God?
- How can we recognize the signs of spiritual drought in our own lives?
- In what ways can we encourage others to turn away from idolatry?
- What steps can we take to ensure we remain grounded in our faith amidst cultural pressures?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 50:38 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA drought [is] upon her waters, and they shall be dried up,.... Either on the waters of the land of Chaldea in general, from whence should follow barrenness, and so a want of the necessaries of life;
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Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA drought is upon her waters; and they shall be dried up: for it is the land of graven images, and they are mad upon their idols. No JFB commentary on this verse.
Read Robert Jamieson on Jeremiah 50 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA drought is upon her waters, and they shall be dried up: some think that this phrase hath a special reference to Cyrus’ s stratagem used in the surprise of Babylon; one part of it was fortified by the great river Euphrates, running on one side, which Cyrus diverted by cutting several channels, till he had drained it so low, that it became passable for his army to go over. Others think that a want of rain is here threatened. For it is the land of graven images, and they are mad upon their idols: God gives the reason of this judgment, which was their idolatry, and exceeding zeal for it.
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John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 50:38 A drought [is] upon her waters; and they shall be dried up: for it [is] the land of graven images, and they are mad upon [their] idols.Ver. 38. A drought is upon her waters.] Which Cyrus did so drain by many outlets, that without any great difficulty he took the city, assaulting it on two sides. Frontinius saith, that thrice Babylon was taken by this stratagem; (1.) By Semiramis; (2.) By Cyrus; (3.) By Alexander the Great. And they are mad upon their idols.] Deos terrificos et truces, statues of their kings and worthies, which were of a huge, vast stature. See Daniel 3:1. Lib. iii. c. 7. s. 4. ειδωλομανεις.
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(38) A drought is upon her waters.—Better, A sword. The Hebrew word for “drought” has the same consonants as that for “sword,” with different vowel-points. In the original text the form of the two words must have been identical, as the vowel-points were of later introduction. The editors of the present text were probably guided by the thought that the context in this case determined the meaning of the word as meaning “drought,” and not a “sword.” So in Deuteronomy 28:22 the text of the Authorised version gives “sword,” and the margin “drought.” There is, however, a certain loss of rhetorical emphasis in the change of the word with which the three previous verses had begun. The “waters”…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 38. A drought is upon her waters] May not this refer to the draining of the channel of the Euphrates, by which the army of Cyrus entered the city. See on Jeremiah 50:24. The original is, however, חרב chereb, a sword, as in the preceding verses, which signifies war, or any calamity by which the thing on which it falls is ruined.
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CambridgeThe Cambridge Bible for Schools and Colleges38. A drought] The Heb. words for drought and sword (differing by one vowel only, ḥ ?ôreb, ḥ ?ereb) are sufficiently alike to make it quite possible that here as at the beginning of the two previous verses the latter should be read. In that case sword is thought to be used figuratively in reference to the stratagem by which the water supply of Babylon was cut off by its assailants; though this seems rather a farfetched application of the word. Drought on the contrary will more naturally refer to the drying up of the many canals by which the water of the Euphrates was distributed throughout the whole country for drainage and irrigation as well as for commercial purposes. Cp. Jeremiah 51:13…
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Albert Barnes1798–1870Barnes' Notes on the BibleA drought - Rather, “a sword,” i. e., military skill and forethought. They are mad upon their idols - Omit their. The word for idols, literally terrors Psalms 88:16 is used in this one place only of objects of worship.
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
A drought is upon her waters, and they will be dried up. For it is a land of graven images, and the people go mad over idols.
A drought is on her waters, and they will be dried up; for it is a land of engraved images, and they are mad over idols.
A drought is upon her waters, and they will be dried up. For it is a land of graven images, and the people go mad over idols.
A drought will come upon her land; her rivers and canals will be dried up. All of this will happen because her land is filled with idols. Her people act like madmen because of those idols they fear.
Tyndale line
A drought is upon her waters; and they shall be dried up: for it is the land of graven images, and they are mad upon their idols.
A drought is upon her waters, and they shall be dried up; for it is a land of graven images, and they are mad over idols.
A drought is upon her waters, and they shall be dried up: for it is a land of graven images, and they are mad upon idols.
A drouth is upon her waters; and they shall be dried up: for it is the land of graven images, and they are mad upon their idols.
A drought is vpon her waters, and they shall be dried vp: for it is the lande of grauen images, and they dote vpon their idoles.
Strictly literal
a drought is upon her waters, and they shall be dried up; for it is a land of graven images, and they are mad after frightful idols.
A sword [is] on her waters, and they have been dried up, For it [is] a land of graven images, And in idols they do boast themselves.
A sword [is] on her waters, and they have been dried up, || For it [is] a land of carved images, || And they boast themselves in idols.
The drought is against her waters, and they shall be dried up; for it is the land of graven images, and with their horrid idols do they play the madman.
A drought is coming on her waters, so they will become dry. For she is a land of worthless idols, and they act like people made insane by their dreadful idols.
From the Latin
A drought upon her waters, and they shall be dried up: because it is a land of idols, and they glory in monstrous things.
Simplified
A drought has hit her rivers, and they will dry up. For it's a country full of pagan images. These horrible idols drive their worshipers mad.
A sword is on her waters, drying them up; for it is a land of images, and their minds are fixed on false gods.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the essential wording of the verse, with nine out of ten words matching. The Septuagint's rendering reflects a similar understanding of the judgment on Babylon.
חֹ֥רֶב אֶל־ מֵימֶ֖יהָ וְיָבֵ֑שׁוּ כִּ֣י אֶ֤רֶץ פְּסִלִים֙ הִ֔יא וּבָאֵימִ֖ים יִתְהֹלָֽלוּ׃
9 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 50:38
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.
חֹ֫רֶב (choreb) refers to concepts of dryness and desolation, encompassing meanings such as drought, heat, and parching conditions. It is built from the idea of being dry or desolate, and can denote both physical and metaphorical states of barrenness. The entries consistently highlight these themes without significant disagreement.
חֹ֫רֶב n.m. dryness, drought, heat
dryness
drought
parching heat
base
חֹ֫רֶב n.[m.] desolation
base
H2721a חֹ֫רֶב dryness, drought, heat . dryness
. drought
. parching heat
H2721b חֹ֫רֶב desolation
2721 choreb kho'-reb
a collaterally form of 2719; drought or
desolation:--desolation, drought, dry, heat, X utterly, waste.
see HEBREW for 02719
חֹ֫רֶב (cho.rev) — drought.
1) dryness, drought, heat
1a) dryness
1b) drought
1c) parching heat
חֹ֫רֶב (cho.rev) — desolation.
desolation
N-ms — Noun common · masculine singular absoluteHNcmsa
drout. See FAMINE.
Drought
From the middle of May to about the middle of August the land of Palestine is dry. It is then the “drought of summer” (Gen. 31:40; Ps. 32:4), and the land suffers (Deut. 28:23: Ps. 102:4), vegetation being preserved only by the dews (Hag. 1:11). (See DEW.)
Was an evil to which Palestine was naturally subject, as no rain fell from May to September. During these months of summer, the ground became parched and cleft, the streams and springs became dry, and vegetation was kept from extinction by the dews at night and by artificial irrigation. If rain did not come in its season and abundantly, the distress was general and dreadful. A drought therefore is threatened as one of God’s sorest judgments, Job 24:19 Jer 50:38 Joe 1:10-20 Hag 1:11; and there are many allusions to its horrors in Scripture, De 28:23 Ps 32:4 102:4.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
N-cs — Noun common · feminine singular constructHNcfsc
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…
פָּסִיל (pasil) refers to an idol or a carved image, derived from the root word for idol, פֶּ֫סֶל (pesel). It encompasses the concept of a graven image and is noted in various contexts related to idolatry. The entries indicate that it is closely related to another term for idol, but do not present significant disagreement among lexicons.
[פָּסִיל] 23 n.m. id. [פֶּ֫סֶל]
base
H6456 [פָּסִיל] id. [פֶּ֫סֶל]
6456 pciyl pes-eel'
from 6458; an idol:--carved (graven) image, quarry.
see HEBREW for 06458
פָּסִיל (pe.sil) — idol.
image, idol, graven image
Another spelling of pe.sel (פֶּ֫סֶל "idol" H6459)
N-mp — Noun common · masculine plural absoluteHNcmpa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
The Hebrew word אֵימָה (*'eymah*) means terror or dread. It is derived from a root related to fear and can also refer to an idol in a figurative sense. The entries consistently emphasize its meanings of fright and horror.
אֵימָה 17 n.f. terror, dread
base
H367 אֵימָה terror, dread
367 'eymah ay-maw'
or (shortened) remah {ay-maw'}; from the same as 366; fright;
concrete, an idol (as a bugbear):--dread, fear, horror, idol,
terrible, terror.
see HEBREW for 0366
אֵימָה (e.mah) — terror.
terror, dread
Conj | Prep | N-fp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Hithpael-Imperf-3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
