Jeremiah 51:32 — Word Study
WLCוְהַמַּעְבָּר֣וֹת נִתְפָּ֔שׂוּ וְאֶת־ הָאֲגַמִּ֖ים שָׂרְפ֣וּ בָאֵ֑שׁ וְאַנְשֵׁ֥י הַמִּלְחָמָ֖ה נִבְהָֽלוּ׃ ס
BSAThe fordsmaʻăbâr [river crossings, passages] have been seizedtâphas■ [captured, taken] the marshesʼăgam [pools, swamps] set on firesâraph■ [burned with flames] are terrifiedbâhal■ [affrighted, dismayed, troubled]
| Greek | English | Parsing |
|---|---|---|
| וְהַמַּעְבָּר֣וֹת | and the fords | Conjunction, particle, noun common feminine plural absolute |
| נִתְפָּ֔שׂוּ | they have been seized | Verb, Niphal, perfect third person common plural |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הָאֲגַמִּ֖ים | the reed-marshes | Particle, noun common masculine plural absolute |
| שָׂרְפ֣וּ | they have burned | Verb, Qal, perfect third person common plural |
| בָאֵ֑שׁ | with fire | Preposition, noun common both singular absolute |
| וְאַנְשֵׁ֥י | and [the] men of | Conjunction, noun common masculine plural construct |
| הַמִּלְחָמָ֖ה | war | Particle, noun common feminine singular absolute |
| נִבְהָֽלוּ׃ ס | they are terrified | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The fords have been seized, the marshes set on fire, and the soldiers are terrified.” |
| KJV | And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted. |
| ASV | and the passages are seized, and the reeds they have burned with fire, and the men of war are affrighted. |
| YLT | And the passages have been captured, And the reeds they have burnt with fire, And the men of war have been troubled. |
| WEB | So the passages are seized. They have burned the reeds with fire. The men of war are frightened.” |
| BBE | And the ways across the river have been taken, and the water-holes ... burned with fire, and the men of war are in the grip of fear. |
Where they part company is שָׂרְפ֣וּ — see How Translations Differ.
The sentence is structured around the main action of seizing the fords, with additional clauses detailing the destruction and the soldiers' fear.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbתָּפַשׂ
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 51:32
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 Fall of Babylongenerated
Jeremiah 51:32 describes the chaos that has befallen Babylon as it faces destruction. The fords, essential for passage, have been seized, and the marshes are set ablaze, indicating a complete breakdown of order. This verse highlights the dire situation of the soldiers, who are terrified as their defenses crumble, reflecting the broader theme of God's judgment against Babylon, as also seen in Jeremiah 50:38.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 50:38 | 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. |
| 2 | Isaiah 44:27 | who says to the depths of the sea, ‘Be dry, and I will dry up your currents,’ |
| 3 | Jeremiah 51:30 | The warriors of Babylon have stopped fighting; they sit in their strongholds. Their strength is exhausted; they have become like women. Babylon’s homes have been set ablaze, the bars of her gates are broken. |
| 4 | Jeremiah 50:37 | A sword is against her horses and chariots and against all the foreigners in her midst, and they will become like women. A sword is against her treasuries, and they will be plundered. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נִתְפָּשׂוּ, nit.Pa.sugenerated
The verb תָּפַשׂ (taphas) means 'to seize' or 'to capture.' In this context, it indicates that the fords have been forcibly taken, disrupting the movement and strategy of the soldiers. The Niphal form suggests that the action is done to the subject, emphasizing the loss of control over these critical passages.
This word is used frequently in the Hebrew Bible, often in contexts of capture or control, such as in warfare or significant events. The parsing as a perfect third person common plural indicates that this action has been completed, reinforcing the immediacy of the crisis.
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 finite verbs נִתְפָּשׂוּ, שָׂרְפ֣וּ, and נִבְהָֽלוּ govern the structure of the verse, each describing distinct actions that contribute to the overall scene of chaos. The first clause describes the seizing of the fords, the second the burning of the marshes, and the final clause the reaction of the soldiers.
The Hebrew word order places emphasis on the actions taken against the fords and marshes first, leading into the response of the soldiers, which highlights the immediate consequences of the destruction.
Septuagint Backgroundgenerated
The Septuagint translates נִתְפָּשׂוּ as ἐλήμφθησαν, indicating a direct capturing or seizing. This choice aligns closely with the Hebrew meaning but may suggest a more passive reception of the action.
For שָׂרְפ֣וּ, the translation ἐνέπρησαν indicates a strong active sense of burning, which captures the intensity of the destruction described in the Hebrew.
In plain words — the whole versegenerated
Jeremiah 51:32 tells us that the fords have been captured, the marshes are on fire, and the soldiers are terrified. This verse paints a picture of destruction in Babylon, where the defenses have been breached, and chaos reigns among the warriors.
Frequently Asked Questionsgenerated
It indicates that the critical crossing points have been taken over, disrupting movement and strategy.
Setting the marshes ablaze symbolizes destruction and chaos, contributing to the overall sense of despair.
Their fear reflects the complete breakdown of order and the overwhelming nature of the attack on Babylon.
It illustrates the consequences of Babylon's actions and serves as a warning of divine retribution.
Reflection Questionsgenerated
- What does this verse reveal about the consequences of warfare and destruction?
- How can we understand the symbolism of fire in the context of judgment?
- In what ways can fear impact decision-making in times of crisis?
- How does this passage reflect the broader themes of divine justice in the book of Jeremiah?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 51:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd that the passages are stopped,.... Or "taken", or "seized" (o); where Cyrus placed soldiers to keep them; these were the passages leading from the river Euphrates to the city, the keys of it; the
Read John Gill on Jeremiah 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted. Passages are stopped - the guarded fords of the Euphrates are occupied by the enemy (note, Jeremiah 50:38).
Read Robert Jamieson on Jeremiah 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis was part of the message which the prophet saith the messenger should carry to the king of Babylon, that was in the other part of the city, that the passages over the river Euphrates, or any other passages by which the Babylonians might, upon the enemies’ entrance, make their escape, were all stopped, and guarded with soldiers, or otherwise, so as there was no hope of any making an escape. The word translated reeds signifies also standing pools of water, and that some judge the sense, the water is drained out of the pits or pools, so as it could not hinder the entrance of the enemies: those that adhere to the translation of it reeds, say that upon the borders of the river Euphrates were…
Read Matthew Poole on Jeremiah 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 51:32 And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted.Ver. 32. And that the passages are stopped.] Or, Taken, seized, surprised. And the reeds.] Or, Marshes, made by Euphrates overflowing. It is well observed that the Babylonians might by this prophecy have been forewarned and forearmed against Cyrus’ s stratagem; but they slighted it, and never inquired after it likely.
Read John Trapp on Jeremiah 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) That the passages are stopped.—These were probably the ferries across the Euphrates, by which one part of the city was in communication with the other. These were at the ends of the streets that ran at right angles to the river, and gates—left open in the panic of surprise—led down to them. Besides these there was one bridge over the Euphrates in the middle and a tunnel under it (Herod. i. 186). The word is elsewhere used for fords, as in Genesis 32:22; Judges 3:28, but cannot have that meaning here, as the Euphrates was not fordable at Babylon. The reeds they have burned with fire.—The word for “reeds” is elsewhere (Isaiah 14:23; Isaiah 41:18; Exodus 7:19; Exodus 8:5) translated…
Read Charles John Ellicott on Jeremiah 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. That the passages are stopped] Either the bridges or slips for boats, by which the inhabitants passed from one side to the other, and may mean the principal gates or passes in the city, which the victorious army would immediately seize, that they might prevent all communication between the inhabitants. The reeds they have burned with fire] What this means I cannot tell, unless it refer to something done after the taking of the city. Setting fire to the reeds in the marshy ground, in order the better to clear the places, and give a freer passage to the water, that it may neither stagnate nor turn the solid ground into a marsh. Dr. Blayney thinks it refers to the firing of the…
Read AdamClarke on Jeremiah 51 →CambridgeThe Cambridge Bible for Schools and Colleges32. passages] mg. fords, but perhaps we should take it as meaning here ferries over the Euphrates. reeds] mg. marshes, Heb. pools. The sense is either that the great reed beds which served as defences are burned, or (by a violent hyperbole) that the pools which protected the city are dried up. Perhaps the text is corrupt. If so, “palaces,” “defences,” “barricades” are suggested as emendations.
Read Cambridge on Jeremiah 51 →Albert Barnes1798–1870Barnes' Notes on the BibleThe passages are stopped - The ferries are seized, occupied. The historians state that when Cyrus captured the city his troops moved down the bed of the river and occupied all these ferries, finding
Read Albert Barnes on Jeremiah 51 →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
The fords have been seized, the marshes set on fire, and the soldiers are terrified.”
So the passages are seized. They have burned the reeds with fire. The men of war are frightened.”
The fords have been seized, the marshes set on fire, and the soldiers are terrified.”
They will report that the fords have been captured, the reed marshes have been burned, the soldiers are terrified.
Tyndale line
And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted.
and the passages are seized, and the reeds they have burned with fire, and the men of war are affrighted.
and the passages are surprised, and the reeds they have burned with fire, and the men of war are affrighted.
And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted.
And that the passages are stopped, and the reedes burnt with fire, and the me of war troubled.
Strictly literal
and the passages are seized, and the reedy places are burnt with fire, and the men of war are affrighted.
And the passages have been captured, And the reeds they have burnt with fire, And the men of war have been troubled.
And the passages have been captured, || And they have burned the reeds with fire, || And the men of war have been troubled.
And that the passages have been seized, and that they have burnt the reeds with fire, and that the men of war are affrighted.
So the fords over the river are seized; the enemy is burning the reed marshes, and Babylon's fighting men are confused.
From the Latin
And that the fords are taken, and the marshes are burnt with fire, and the men of war are affrighted.
Simplified
the river crossings have been captured, the marshlands set on fire and his soldiers are panicking.
And the ways across the river have been taken, and the water-holes ... burned with fire, and the men of war are in the grip of fear.
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 wording of this verse, with all nine words matched in the Hebrew and Greek translations. This consistency suggests a shared understanding of the events being described.
וְהַמַּעְבָּר֣וֹת נִתְפָּ֔שׂוּ וְאֶת־ הָאֲגַמִּ֖ים שָׂרְפ֣וּ בָאֵ֑שׁ וְאַנְשֵׁ֥י הַמִּלְחָמָ֖ה נִבְהָֽלוּ׃ ס
9 of the 9 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 51:32
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.
מַעֲבָר (ma`abar) refers to a crossing place, specifically a ford or pass, where one can traverse a river or mountain. The term can also imply the act of passing or transit. Relatedly, מַעֲבָרָה (ma`abarah) carries the same meanings, emphasizing the concept of passage.
[מַעֲבָר] n.[m.] ford, pass, passing
base
מַעֲבָרָה n.f. ford, pass, passing
base
H4569a מַעֲבָר ford, pass, passing H4569b מַעֲבָרָה ford, pass, passing
4569 ma`abar mah-ab-awr'
or feminine mapabarah {mah-ab-aw-raw'}; from 5674; a
crossing-place (of a river, a ford; of a mountain, a pass);
abstractly, a transit, i.e. (figuratively)
overwhelming:--ford, place where...pass, passage.
see HEBREW for 05674
מַעֲבָר (ma.a.var) — ford.
1) ford, pass, passing
1a) ford
1b) pass
1c) passing, sweep
מַעֲבָרָה (ma.a.va.rah) — ford.
1) ford, pass, passing
1a) ford
1b) pass
1c) passing, sweep
Also means: ma.a.var (מַעֲבָר "ford" H4569A)
Conj | Art | N-fp — Conjunction · particle · noun common feminine plural absoluteHC/Td/Ncfpa
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
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)
HC/To — Conjunction · particleHC/To
אֲגַם (agam) refers to a type of pool or marsh, specifically a troubled or muddy one. It can denote any kind of pool or pond and is associated with swamp reeds or rushes. The word is derived from a root meaning to collect water, indicating its connection to standing water.
אֲגַם n.[m.] troubled pool
troubled or muddy (gloomy) pools or marshes
any pool, pond
swamp-reed, rush
base
H98 אֲגַם troubled pool
98 'agam ag-am'
from an unused root (meaning to collect as water); a marsh;
hence a rush (as growing in swamps); hence a stockade of
reeds:--pond, pool, standing (water).
אֲגַם (a.gam) — pool.
1) pool, troubled pool
1a) troubled or muddy (gloomy) pools, marshes
1b) any pool, pond
1c) swamp reeds, reeds, rush(es)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
HRd/Ncbsa — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HC/Ncmpc — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
בָּהַל (bahal) is a Hebrew verb that conveys a range of meanings related to disturbance and haste. It can mean to be disturbed, terrified, or anxious, as well as to act hastily or make haste. The entries indicate various grammatical forms, including Niph, Pi, Pu, and Hiph, which reflect different nuances of dismay and urgency.
[בָּהַל] vb.
Niph.
be disturbed, dismayed, terrified
be in haste, hasty
Pi.
dismay, terrify
hasten, make haste, act hastily
Pu. hastened; hastily gained
Hiph.
dismay, terrify
(late) hasten, hurry
base
H926 בָּהַל . . be disturbed, dismayed, terrified
. be in haste, hasty
. . dismay, terrify
. hasten, make haste, act hastily
. hastened; hastily gained
. . dismay, terrify
. (late) hasten, hurry
926 bahal baw-hal'
a primitive root; to tremble inwardly (or palpitate), i.e.
(figuratively) be (causative, make) (suddenly) alarmed or
agitated; by implication to hasten anxiously:--be (make)
affrighted (afraid, amazed, dismayed, rash), (be, get, make)
haste(-n, -y, -ily), (give) speedy(-ily), thrust out, trouble,
vex.
בָּהַל (ba.hal) — to dismay.
1) to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous
1a) (Niphal)
1a1) to be disturbed, dismayed, terrified, anxious
1a2) to be in haste, be hasty
1b) (Piel)
1b1) to make haste, act hastily, be hurried, be hastened
1b2) to dismay, terrify
1c) (Pual)
1c1) to hasten
1c2) hastened, hastily gained (part.)
1d) (Hiphil)
1d1) to hasten, hurry, make haste
1d2) to dismay, terrify
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp