Jeremiah 51:39 — Word Study
WLCבְּחֻמָּ֞ם אָשִׁ֣ית אֶת־ מִשְׁתֵּיהֶ֗ם וְהִשְׁכַּרְתִּים֙ לְמַ֣עַן יַעֲלֹ֔זוּ וְיָשְׁנ֥וּ שְׁנַת־ עוֹלָ֖ם וְלֹ֣א יָקִ֑יצוּ נְאֻ֖ם יְהוָֽה׃
BSAI will serveshîyth▸ themʼêth a feastmishteh [banquet] and I will make them drunkshâkar [intoxicated, in a state of revelry] so thatmaʻan they may revelʻâlaz▸ [rejoice, exult] then they will fall asleepyâshên [into a deep slumber] foreverʻôwlâm [for all eternity, perpetually] and neverlôʼ wake upqûwts▸ [arise, awaken] declaresnᵉʼum the LORDYᵉhôvâh [sovereign, omnipotent]
| Greek | English | Parsing |
|---|---|---|
| בְּחֻמָּ֞ם | when getting heated they | Preposition, verb qal infinitive construct common, suffix |
| אָשִׁ֣ית | I will make | Verb, Qal, imperfect first person common singular |
| אֶת־ | the object marker | Particle |
| מִשְׁתֵּיהֶ֗ם | feast their | Noun common masculine singular construct, suffix |
| וְהִשְׁכַּרְתִּים֙ | and I will make drunk them | Verb hiphil sequential perfect first person common singular, suffix |
| לְמַ֣עַן | so that | Particle |
| יַעֲלֹ֔זוּ | they may celebrate | Verb, Qal, jussive third person masculine plural |
| וְיָשְׁנ֥וּ | and they will sleep | Verb, Qal, sequential perfect third person common plural |
| שְׁנַת־ | a sleep of | Noun common, feminine singular construct |
| עוֹלָ֖ם | perpetuity | Noun common, masculine singular absolute |
| וְלֹ֣א | and not | Conjunction, particle |
| יָקִ֑יצוּ | they will awake | Verb, Hiphil, imperfect third person masculine plural |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | While they are flushed with heat, I will serve them a feast, and I will make them drunk so that they may revel; then they will fall asleep forever and never wake up, declares the LORD. |
| KJV | In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD. |
| ASV | When they are heated, I will make their feast, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith Jehovah. |
| YLT | In their heat I make their banquets, And I have caused them to drink, so that they exult, And have slept a sleep age-during, And awake not — an affirmation of Jehovah. |
| WEB | When they are inflamed, I will make their feast, and I will make them drunk, that they may rejoice, and sleep a perpetual sleep, and not wake up,” says Yahweh. |
| BBE | When they are heated, I will make a feast for them, and overcome them with wine, so that they may become unconscious, sleeping an eternal sleep without awaking, says the Lord. |
Where they part company is in the rendering of חֻמָּ֞ם — see How Translations Differ.
The sentence unfolds in a series of clauses that depict God's actions and their consequences, emphasizing the dramatic turn from revelry to eternal sleep.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁית
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 51:39
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment of Babylongenerated
Jeremiah 51:39 presents a vivid image of God's judgment against Babylon, illustrating how He will turn their moment of heated revelry into a reason for their downfall. This verse captures the essence of divine retribution, where the very celebration intended for their glory becomes the cause of their eternal sleep. The preceding verses depict the fierce nature of Babylon's pride and the subsequent consequences they will face, aligning with other prophetic messages found throughout the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 25:27 | “Then you are to tell them that this is what the LORD of Hosts, the God of Israel, says: ‘Drink, get drunk, and vomit. Fall down and never get up again, because of the sword I will send among you.’ |
| 2 | Isaiah 21:4–5 | My heart falters; fear makes me tremble. The twilight of my desire has turned to horror. |
| 3 | Isaiah 22:12–14 | On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. |
| 4 | Daniel 5:1–4 | Later, King Belshazzar held a great feast for a thousand of his nobles, and he drank wine with them. |
| 5 | Nahum 1:10 |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — חֻמָּ֞ם, be.chu.Mamgenerated
The Hebrew word חֻמָּ֞ם (chamam) means to warm or heat, often used in contexts of physical warmth or emotional intensity. In this verse, it conveys the idea of Babylon being in a state of passionate fervor, possibly indicating their arrogance or false confidence before their impending judgment.
The verb is in the qal infinitive construct, suggesting a state of being heated or inflamed. This word is not just about physical warmth; it also implies a metaphorical heat, reflecting the emotional and spiritual condition of Babylon at the time.
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 verse is structured around a series of clauses that unfold the actions of God in response to Babylon's state. The main verb, אָשִׁ֣ית ('a.Shit), I will make, governs the subsequent actions: serving a feast and making them drunk, which lead to their eventual downfall.
The syntax shows a progression: the initial clause sets the scene of Babylon's heated state, followed by God's actions that lead to their revelry and ultimate sleep. The use of the infinitive and participial phrases adds depth to the description of their fate.
Septuagint Backgroundgenerated
The Septuagint translates חֻמָּ֞ם as ἐν (en), which conveys a sense of being within a state. This choice narrows the focus to their internal condition rather than just the external heat, suggesting a deeper implication of their emotional and spiritual state.
The Greek word δώσω (dōsō) for אָשִׁ֣ית indicates a direct action of giving or providing, aligning with the Hebrew meaning but emphasizing the act of God providing the feast.
In plain words — the whole versegenerated
Jeremiah 51:39 describes how God will take advantage of Babylon's heated state to serve them a feast, making them drunk, leading to their downfall. This verse illustrates the consequences of their arrogance and revelry, showing that their celebration will result in eternal sleep.
Frequently Asked Questionsgenerated
This indicates that God will cause Babylon to lose control and be in a state of revelry, which ultimately leads to their downfall.
The feast symbolizes celebration and indulgence, which God turns against Babylon, showing that their moment of glory will lead to their destruction.
This phrase indicates a permanent state of death or inactivity, emphasizing the finality of God's judgment against Babylon.
This verse echoes themes found in other prophetic texts, such as in Isaiah and Daniel, where Babylon's pride and eventual downfall are foretold.
Reflection Questionsgenerated
- What are some ways that pride can lead to downfall in my own life?
- How can I recognize when I am in a heated state and what steps can I take to avoid negative consequences?
- What does it mean to celebrate in a way that honors God rather than leading to destruction?
- How can I apply the lessons from Babylon's judgment to my own life and choices?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 51:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn their heat I will make their feasts,.... I will order it that their feasts shall be id the time of heat, that so they may be made drunk; so Jarchi: or when they are hot with feasting, I will
Read John Gill on Jeremiah 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.
Read Robert Jamieson on Jeremiah 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen they shall grow hot with wine, I will put, or give, or make them a feast of another nature. Interpreters judge that the prophet referreth to the feast made by Belshazzar, , to a thousand of his lords, when he and his wives and concubines drank wine in the vessels belonging to the temple, during which feast the city was taken. So they were made drunk with the wine cup of God’ s fury, because the Lord had designed them to utter ruin and destruction, that as men filled with wine are merry, and shout, and then fall asleep; so the Chaldeans being drunk with the wine of the Lord’ s wrath, while they were merry with their cups of wine, might fall into such a sleep as they should never awake…
Read Matthew Poole on Jeremiah 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 51:39 In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.Ver. 39. In their heat I will make their feasts.] Or, I will dispose their drinkings - that is, I will pour into their cups the wine of my wrath. Now, poison mixed with wine worketh the more furiously. God can punish one kind of drunkenness with another worse. That they may rejoice.] That they may revel it and sleep their last; and so they did, as being slain in a night of public solemn feasting and great dissoluteness, which was soon turned in moerorem et metum, into heaviness and horror. Ecce, hic compotationum est finis.…
Read John Trapp on Jeremiah 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(39) In their heat I will make their feasts . . .—The words are stern and bitter in their irony. When the revellers are hot with wine and lust (comp. Hosea 7:4-7) Jehovah would call them to a banquet of another kind. The wine cup which He would give them would be that of His wrath (Jeremiah 25:16-17), and their drunken joy should end in an eternal sleep. So Herodotus (i. 191) narrates that when Cyrus took the city by his stratagem the inhabitants were keeping a feast with their wonted revelry and license. (Compare Xenoph. Cyropœd. vii. 23.)
Read Charles John Ellicott on Jeremiah 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 39. In their heat I will make their feasts] It was on the night of a feast day, while their hearts were heated with wine and revelry, that Babylon was taken; see Daniel 5:1-3. This feast was held in honour of the goddess Sheshach, (or perhaps of Bel,) who is mentioned, Jeremiah 51:41, as being taken with her worshippers. As it was in the night the city was taken, many had retired to rest, and never awoke; slain in their beds, they slept a perpetual sleep.
Read AdamClarke on Jeremiah 51 →CambridgeThe Cambridge Bible for Schools and Colleges39. While they are exulting over the spoil which they have won from the conquered nations I will prepare a feast for them, inducing a sleep that shall be endless. When they are heated] referring either to the glow of passionate indulgence, or to murderous ferocity. But Gi. would read When I am hot (with anger). may rejoice] The LXX, reading apparently one consonant differently from MT., render, may be stupefied.
Read Cambridge on Jeremiah 51 →Albert Barnes1798–1870Barnes' Notes on the BibleIn their heat ... - While, like so many young lions, they are in the full glow of excitement over their prey, God prepares for them a drinking-bout to end in the sleep of death. Compare Daniel 5:1.
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
While they are flushed with heat, I will serve them a feast, and I will make them drunk so that they may revel; then they will fall asleep forever and never wake up, declares the LORD.
When they are inflamed, I will make their feast, and I will make them drunk, that they may rejoice, and sleep a perpetual sleep, and not wake up,” says Yahweh.
While they are flushed with heat, I will serve them a feast, and I will make them drunk so that they may revel; then they will fall asleep forever and never wake up, declares the LORD.
When their appetites are all stirred up, I will set out a banquet for them. I will make them drunk so that they will pass out, they will fall asleep forever, they will never wake up,” says the Lord.
Tyndale line
In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.
When they are heated, I will make their feast, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith Jehovah.
When they are heated, I will make their feast, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.
In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.
In their heate I will make them feastes, and I wil make them drunken, that they may reioyce, and sleepe a perpetual sleepe, and not wake, sayth the Lord.
Strictly literal
When they are heated, I will prepare their drink, and I will make them drunken, that they may exult, and sleep a perpetual sleep, and not wake, saith Jehovah.
In their heat I make their banquets, And I have caused them to drink, so that they exult, And have slept a sleep age-during, And awake not — an affirmation of Jehovah.
In their heat I make their banquets, || And I have caused them to drink, so that they exult, || And have slept a continuous sleep, || And do not awaken,” a declaration of YHWH.
When they are heated will I prepare their drinking-feasts, and I will make them drunken, in order that they may be joyful, and [then] sleep a perpetual sleep, and not awake again, saith the Lord.
When they become hot with greed, I will make a feast for them; I will make them drunk so they become happy, and then sleep an unending sleep and not wake up—this is Yahweh's declaration—
From the Latin
In their heat I will set them drink: and I will make them drunk, that they may slumber, and sleep an everlasting sleep, and awake no more, saith the Lord.
Simplified
But while their passions are aroused, I will serve them a banquet and get them drunk. They'll celebrate so much that they'll pass out and won't ever wake up, declares the Lord.
When they are heated, I will make a feast for them, and overcome them with wine, so that they may become unconscious, sleeping an eternal sleep without awaking, says the Lord.
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 of Jeremiah 51:39 states that while the enemies are heated, God will provide them a feast and make them drunk, leading to their eternal sleep. The Septuagint closely aligns with this verse, matching 13 out of 14 words, indicating a strong agreement in content. However, the Septuagint's word order and articles differ from the Masoretic Text, reflecting its unique translation style. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this specific verse, so the primary witnesses affirm the Masoretic Text's reading without significant alteration.
בְּחֻמָּ֞ם אָשִׁ֣ית אֶת־ מִשְׁתֵּיהֶ֗ם וְהִשְׁכַּרְתִּים֙ לְמַ֣עַן יַעֲלֹ֔זוּ וְיָשְׁנ֥וּ שְׁנַת־ עוֹלָ֖ם וְלֹ֣א יָקִ֑יצוּ נְאֻ֖ם יְהוָֽה׃
13 of the 14 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 51:39
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.
חָמַם (chamam) is a Hebrew verb meaning to be or become warm. It can refer to physical warmth, as well as metaphorical heat, such as passion or arousal. The verb appears in various forms, including Qal (to grow warm), Niphal (to inflame oneself), Piel (to warm), and Hithpael (to warm oneself). The entries indicate its use in contexts like conception and idolatry.
[חָמַם] vb. be or become warm
Qal
lit., be or grow warm
fig.
of heat in conception (animals)
Niph. inflame oneself with, of idolatry.
Pi. keep eggs warm
Hithp. warm oneself
base
H2552 חָמַם be or become warm
2552 chamam khaw-mam'
a primitive root; to be hot (literally or
figuratively):--enflame self, get (have) heat, be (wax) hot,
(be, wax) warm (self, at).
חָמַם (cha.mam) — to warm.
1) to be hot, become warm
1a) (Qal)
1a1) to be or grow warm
1a2) of passion (fig.)
1b) (Niphal) to become aroused, inflame oneself with
1c) (Piel) to warm
1d) (Hithpael) to warm oneself
HR/Vqcc/Sp3mp — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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)
DirObjM — ParticleHTo
מִשְׁתֶּה (mishteh) refers to a feast or banquet, as well as the act of drinking. It is derived from a root meaning to drink and encompasses both the act of drinking and the social gatherings associated with it. The term is noted in various contexts, including celebrations and meals.
מִשְׁתֶּה 45 n.m. 1. feast. 2. drink
base
H4960 מִשְׁתֶּה 1. feast. 2. drink
4960 mishteh mish-teh'
from 8354; drink, by implication, drinking (the act); also
(by implication) a banquet or (generally) feast:--banquet,
drank, drink, feast((-ed), -ing).
see HEBREW for 08354
מִשְׁתֶּה (mish.teh) — feast.
1) feast, drink, banquet
1a) feast, banquet
1b) drink
Aramaic equivalent: mish.teh (מִשְׁתֶּה "feast" H4961)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
שָׁכַר (shakar) is a Hebrew verb meaning to be or become drunk. It covers various forms, including making oneself or others drunk, and can also imply causing someone to be helpless. The entries indicate its use in different grammatical forms, such as Qal, Piel, Hiphil, and Hithpael, but do not provide specific verse references.
[שָׁכַר] vb. be, or become, drunk, drunken
Qal become drunken
Pi. make drunken
Hiph. id.: i.e. make princes helpless
Hithp. how long wilt thou make thyself drunken [a drunken spectacle]?
base
H7937 שָׁכַר be, or become, drunk, drunken .become drunken
. make drunken
. id.: i.e. make princes helpless
. how long wilt thou make thyself drunken [a drunken spectacle]?
7937 shakar shaw-kar'
a primitive root; to become tipsy; in a qualified sense, to
satiate with a stimulating drink or (figuratively)
influence:--(be filled with) drink (abundantly), (be, make)
drunk(-en), be merry. (Superlative of 8248.)
see HEBREW for 08248
שָׁכַר (sha.khar) — be drunk.
1) to be or become drunk or drunken, be intoxicated
1a) (Qal) to become drunken
1b)(Piel) to make drunken, cause to be drunk
1c) (Hiphil) to cause to be drunk
1d) (Hithpael) to make oneself drunk
Conj | V-Hiphil-1cs | Suff — Verb hiphil sequential perfect first person common singular · suffixHc/Vhq1cs/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
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
עָלַז (alaz) is a primitive root meaning to exult or rejoice. It conveys a sense of jumping for joy and encompasses feelings of triumph and joyfulness. The entries consistently emphasize its use in expressing exuberant joy.
[עָלַז] vb. exult
base
H5937 [עָלַז] exult
5937 `alaz aw-laz'
a primitive root; to jump for joy, i.e. exult:--be joyful,
rejoice, triumph.
עָלַז (a.laz) — to exult.
(Qal) to exult, rejoice, triumph
V-Qal-Imperf-3mp — Verb · Qal · jussive third person masculine pluralHVqj3mp
sel'-e-brat: Of the three Hebrew words so rendered halal, "to praise" is preeminently significant. It is an onomatopoetic word meaning "to give a clear sharp sound," as word in vocal rejoicing, celebration. Its equivalent in Ethiopic is ellell, German hallen, English halloo, and appears in the great choral word Hallelujah of the Hebrew religion. Passing into Christian use it has become the term most expressive of majestic praise. Psalms 113-118 and 136 are called Hallel psalms. Found in Hezekiah's psalm of praise for his miraculous recovery: "Death cannot celebrate thee" (Isa 38:18). chaghagh, root meaning "to move in a circle" hence, "to keep a festival" by sacred leaping and dancing; "celebrate (the Revised Version (British and American) "keep") a feast" (Le 23:41); shabhath…
יָשֵׁן (yashen) means to sleep or to go to sleep, with implications of becoming inactive or stationary. It can also refer to causing someone to sleep or enticing them to sleep. The word may suggest growing old or becoming stale, and it is associated with remaining long or being stored up.
[יָשֵׁן] vb. sleep
Qal sleep, go to sleep, and be sleep
Niph. only in deriv. sense of become inactive or stationary
Pi. causat. she made him sleep
base
H3462 יָשֵׁן sleep .sleep, go to sleep, and be sleep
. only in deriv. sense of become inactive or stationary
. causat. she made him sleep
3462 yashen yaw-shane'
a primitive root; properly, to be slack or languid, i.e. (by
implication) sleep (figuratively, to die); also to grow old,
stale or inveterate: -old (store), remain long, (make to)
sleep.
יָשֵׁן (ya.shen) — to sleep.
1) to sleep, be asleep
1a) (Qal) to sleep, go to sleep, be asleep
1b) (Niphal)
1b1) to remain a long time, be stored up
1b2) to be festering (of leprosy)
1c) (Piel) to cause to sleep, entice to sleep
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
The Hebrew word שֵׁנָה, transliterated as she.nah, means 'sleep.' It is derived from a root that suggests a state of rest. The word appears in contexts related to sleep, such as in Psalm 127:2. There is an Aramaic equivalent, also meaning 'sleep,' noted in the entries.
שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep
base
H8142 שֵׁנָה, שֵׁנָא, שֵׁנָת sleep
8142 shehah shay-naw'
or shena (Psa. 127:2) {shay-naw'}; from 3462;
sleep:--sleep.
see HEBREW for 03462
שֵׁנָה (she.nah) — sleep.
sleep
Aramaic equivalent: she.nah (שְׁנָה "sleep" H8139)
HNcfsc — 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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
קִיץ (quts) is a Hebrew verb meaning to awake or wake up, primarily in the Hiphil form, which indicates causing to awaken. The entries emphasize its literal and figurative use, relating to the abruptness of waking, and suggest a connection to similar roots. There are no significant disagreements among the lexicons.
[קִיץ] vb. Hiph. awake
base
H6974 [קִיץ] Hiph. awake
6974 quwts koots
a primitive root (identical with 6972 through the idea of
abruptness in starting up from sleep (compare 3364)); to awake
(literally or figuratively):--arise, (be) (a-)wake, watch.
see HEBREW for 06972
see HEBREW for 03364
קִיץ (quts) — to awake.
1) to awake, wake up
1a) (Hiphil) to awaken, arouse, show signs of waking, awake
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
a-wak' yaqats, ("to waken"; `ur, "to rouse up" from sleep; egeiro, "to arouse from sleep"): The ordinary terms for awaking from natural slumber: as of Jacob at Bethel (Ge 28:16); of Solomon at Gibeon (1Ki 3:15); of Jesus in the storm-tossed boat (Lu 8:24).
Used figure with striking effect of awaking from mental, moral and spiritual sleep: as when Deborah calls upon herself to awake to the fervor and eloquence of poetry (Jud 5:12); of Zion's awaking to moral vigor and beauty (Isa 52:1); of waking from spiritual death (Eph 5:14); from the grave in resurrection (
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
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…
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