Jeremiah 51:8 — Word Study
WLCפִּתְאֹ֛ם נָפְלָ֥ה בָבֶ֖ל וַתִּשָּׁבֵ֑ר הֵילִ֣ילוּ עָלֶ֗יהָ קְח֤וּ צֳרִי֙ לְמַכְאוֹבָ֔הּ אוּלַ֖י תֵּרָפֵֽא׃
BSASuddenlypithʼôwm [in an instant, without warning] BabylonBâbel [a city of confusion, Babel] has fallennâphal■ [been defeated, come to an end] and been shatteredshâbar▸ [broken, utterly destroyed] Wailyâlal [mourn, lament] for herʻal get herlâqach balmtsᵉrîy [fragrant resin, medicinal ointment] for her painmakʼôb [sorrow, grief] perhapsʼûwlay [it may be, if it is possible] she can be healedrâphâʼ▸ [restored, made whole]
| Greek | English | Parsing |
|---|---|---|
| פִּתְאֹ֛ם | suddenly | Adverb |
| נָפְלָ֥ה | it will fall | Verb, Qal, perfect third person feminine singular |
| בָבֶ֖ל | Babylon | Noun proper |
| וַתִּשָּׁבֵ֑ר | and it was broken | Verb, Niphal, sequential imperfect third person feminine singular |
| הֵילִ֣ילוּ | wail | Verb, Hiphil, imperative second person masculine plural |
| עָלֶ֗יהָ | on it | Preposition, suffix |
| קְח֤וּ | get | Verb, Qal, imperative second person masculine plural |
| צֳרִי֙ | balm | Noun common, masculine singular absolute |
| לְמַכְאוֹבָ֔הּ | for pain its | Preposition, noun common masculine singular construct, suffix |
| אוּלַ֖י | perhaps | Adverb |
| תֵּרָפֵֽא׃ | it will be healed | Verb, Niphal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Suddenly Babylon has fallen and been shattered. Wail for her; get her balm for her pain; perhaps she can be healed. |
| KJV | Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed. |
| ASV | Babylon is suddenly fallen and destroyed: wail for her; take balm for her pain, if so be she may be healed. |
| YLT | Suddenly hath Babylon fallen, Yea, it is broken, howl ye for it, Take balm for her pain, if so be it may be healed. |
| WEB | Babylon has suddenly fallen and been destroyed! Wail for her! Take balm for her pain. Perhaps she may be healed. |
| BBE | Sudden is the downfall of Babylon and her destruction: make cries of grief for her; take sweet oil for her pain, if it is possible for her to be made well. |
Where they part company is אוּלַ֖י — see How Translations Differ.
The sentence contains a main clause followed by two imperative phrases and a conditional phrase, emphasizing the urgency of the call to action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבָּבֶל
verbנָפַל
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 51:8
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 Prophecy Against Babylongenerated
Jeremiah 51:8 describes the sudden fall of Babylon, a significant event in biblical prophecy. The city, once a symbol of power and confusion, faces destruction, prompting a call to mourn and seek remedies for its pain. This passage reflects the broader theme of God's judgment against nations that oppose Him, as seen in the surrounding verses, such as Jeremiah 51:7 and Jeremiah 51:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 51:41 | How Sheshach has been captured! The praise of all the earth has been seized. What a horror Babylon has become among the nations! |
| 2 | Jeremiah 50:2 | “Announce and declare to the nations; lift up a banner and proclaim it; hold nothing back when you say, ‘Babylon is captured; Bel is put to shame; Marduk is shattered, her images are disgraced, her idols are broken in pieces.’ |
| 3 | Isaiah 21:9 | Look, here come the riders, horsemen in pairs.” And one answered, saying: “Fallen, fallen is Babylon! All the images of her gods lie shattered on the ground!” |
| 4 | Isaiah 47:9 | These two things will overtake you in a moment, in a single day: loss of children, and widowhood. They will come upon you in full measure, in spite of your many sorceries and the potency of your spells. |
| 5 | Revelation 14:8 | Then a second angel followed, saying, “Fallen, fallen is Babylon the great, who has made all the nations drink the wine of the passion of her immorality.” |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — נָפְלָ֥ה, na.fe.Lahgenerated
The verb נָפַל (nafal) means 'to fall' and is used here in the perfect tense, indicating a completed action. This word encompasses various forms of falling, including physical collapse and metaphorical defeat.
In this context, it signifies the total downfall of Babylon, emphasizing the suddenness of the event. The choice of this verb highlights the dramatic nature of Babylon's destruction, aligning with the prophetic tone of Jeremiah's message.
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. The BSB has fallen, which is consistent with the KJV and ASV, both of which use the same term.
Where they part company is with the word אוּלַ֖י — perhaps (BSB, KJV, ASV, YLT) versus it may be (NWB, BBE).
Sentence Structuregenerated
The main verb נָפְלָ֥ה (nafal) governs the verse, indicating the action of Babylon falling. The structure includes several clauses: a statement of the fall, a call to wail, an imperative to get balm, and a conditional clause about healing.
The Hebrew word order places emphasis on the suddenness of Babylon's fall, followed by the call to action, which reflects the urgency of the situation.
Septuagint Backgroundgenerated
The Septuagint translates נָפְלָ֥ה as ἔπεσεν (epesen), which also means 'to fall.' This choice maintains the sense of a sudden collapse, aligning with the original Hebrew meaning.
The use of συνετρίβη (synetreibē) for 'shattered' further emphasizes the complete destruction of Babylon, mirroring the intensity of the Hebrew.
In plain words — the whole versegenerated
Jeremiah 51:8 tells us that Babylon has suddenly fallen and been shattered. The people are called to wail for her and seek balm for her pain, hoping she can be healed. This verse highlights the swift destruction of a once-great city and the sorrow that follows.
Frequently Asked Questionsgenerated
This signifies the end of Babylon's power and influence, representing God's judgment against the city.
The wailing expresses deep sorrow and mourning for the destruction of Babylon, a city that was once a center of power.
Seeking balm symbolizes the desire for healing and restoration, even in the face of destruction.
This phrase introduces uncertainty, suggesting that despite the devastation, there is a faint hope for recovery.
Reflection Questionsgenerated
- What does Babylon's fall teach us about the consequences of pride and opposition to God?
- How can we respond to situations of loss and destruction in our own lives?
- In what ways can we seek healing for ourselves or others in times of pain?
- What does this passage reveal about God's power over nations and cities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 51:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBabylon is suddenly fallen and destroyed,.... Or "broken" (g); even into shivers, as a cup is; for when it had been used to answer the purposes designed by the Lord, he let it fall cut of his hands
Read John Gill on Jeremiah 51 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBabylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed. Howl for her: take balm for her pain ... we would have healed Babylon, but she is not healed: forsake her, and let us go.
Read Robert Jamieson on Jeremiah 51 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat is, she shall suddenly fall and be destroyed; you may try all the probable ways for her cure, but they will all be used to no purpose.
Read Matthew Poole on Jeremiah 51 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 51:8 Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed.Ver. 8. Babylon is suddenly fallen.] Jeremiah 50:2. So ruet alto a culmine Roma So Rome will be destroyed from its highest heights. If so be she may be healed,] q.d., Try you may, but it is to no purpose. See Jeremiah 46:11.
Read John Trapp on Jeremiah 51 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Babylon is suddenly fallen . . .—The form of announcement seems taken in part from Isaiah 21:9. Take balm for her pain . . .—The words are significant. The captive people are not invited simply to raise a shout of triumph at the fall of their oppressor: they are to “take balm” (comp. the use of the same image in Jeremiah 8:22; Jeremiah 46:11), and try to heal her. They are still to “seek the peace of the city” (Jeremiah 29:7), to render kindly service, to pour balm into the bleeding wounds.
Read Charles John Ellicott on Jeremiah 51 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Babylon is suddenly fallen and destroyed] These appear to be the words of some of the spectators of Babylon's misery.
Read AdamClarke on Jeremiah 51 →
Albert Barnes1798–1870Barnes' Notes on the BibleDestroyed - literally, broken, as was the hammer Jeremiah 50:23. The cup, though of metal, is thrown down so violently as to be shattered by the fall.
Read Albert Barnes on Jeremiah 51 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Destroyed — Literally, broken. This suggests a change in the figure, or that golden means ornamented with gold, or that this golden cup, though metal, is dashed so violently as to be shattered.
Read Daniel Denison Whedon 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
Suddenly Babylon has fallen and been shattered. Wail for her; get her balm for her pain; perhaps she can be healed.
Babylon has suddenly fallen and been destroyed! Wail for her! Take balm for her pain. Perhaps she may be healed.
Suddenly Babylon has fallen and been shattered. Wail for her; get her balm for her pain; perhaps she can be healed.
But suddenly Babylonia will fall and be destroyed. Cry out in mourning over it! Get medicine for her wounds! Perhaps she can be healed!
Tyndale line
Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed.
Babylon is suddenly fallen and destroyed: wail for her; take balm for her pain, if so be she may be healed.
Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed.
Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, it may be she may be healed.
Babel is suddenly fallen, and destroyed: howle for her, bring balme for her sore, if she may be healed.
Strictly literal
Babylon is suddenly fallen and ruined. Howl over her; take balm for her pain, if so be she may be healed.
Suddenly hath Babylon fallen, Yea, it is broken, howl ye for it, Take balm for her pain, if so be it may be healed.
Babylon has suddenly fallen, || Indeed, she is broken, howl for her, || Take balm for her pain, perhaps she may be healed.
Suddenly is Babylon fallen and broken: wail ye for her; fetch balm for her wound, perhaps she may be healed.
Babylon will fall suddenly and be destroyed. Wail for her! Give her medicine for her pain; perhaps she can be healed.
From the Latin
Babylon is suddenly fallen, and destroyed: howl for her, take balm for her pain, if so she may be healed.
Simplified
Now, all of a sudden, Babylon has fallen. She has been smashed to pieces. Weep for her; get her some treatment for her pain. Maybe she can be healed.
Sudden is the downfall of Babylon and her destruction: make cries of grief for her; take sweet oil for her pain, if it is possible for her to be made well.
Word by word, the decisions they made
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 51:8 states, 'Suddenly Babylon has fallen and been shattered. Wail for her; get her balm for her pain; perhaps she can be healed.' The Septuagint, while it has a high degree of correspondence with the Masoretic Text, does not provide a direct translation of this verse, leaving the specific wording unexamined. Therefore, the Septuagint's exact rendering cannot be compared directly to the Masoretic Text, but it does suggest a general agreement in theme regarding Babylon's fall and the hope for healing. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, making the Masoretic Text the primary witness for this passage.
פִּתְאֹ֛ם נָפְלָ֥ה בָבֶ֖ל וַתִּשָּׁבֵ֑ר הֵילִ֣ילוּ עָלֶ֗יהָ קְח֤וּ צֳרִי֙ לְמַכְאוֹבָ֔הּ אוּלַ֖י תֵּרָפֵֽא׃
10 of the 11 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 51:8
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.
פִּתְאֹם (pit'om) means 'suddenly' and can also refer to 'suddenness.' It is primarily used as an adverb to describe an unexpected occurrence. The word is derived from another Hebrew term, but the entries do not provide specific verses where it is used.
פִּתְאֹם, once פֵּתְאוֹם subst. suddenness, usu. as adv. acc. suddenly
base
H6597 פִּתְאֹם, once פֵּתְאוֹם suddenness, usu. as adv. acc. suddenly
6597 pith'owm pith-ome'
or pith.om {pith-ome'}; from 6621; instantly:--straightway,
sudden(-ly).
see HEBREW for 06621
פִּתְאֹם (pit.om) — suddenly.
adv
1) suddenly, surprisingly
subst
2) suddenness
Adv — AdverbHD
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper — Noun properHNpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
Conj | V-Niphal-ConsecImperf-3fs — Verb · Niphal · sequential imperfect third person feminine singularHc/VNw3fs
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
יָלַל (yalal) is a Hebrew verb meaning to howl or wail, often with a wailing tone. It is classified as a primitive root and appears in the Hiphil form, indicating an action of making a howling sound. The entries consistently emphasize its onomatopoeic nature, reflecting the sound associated with the action.
[יָלַל] vb. Hiph. howl, make a howling (onomatop.)
base
H3213 [יָלַל] Hiph. howl, make a howling (onomatop.)
3213 yalal yaw-lal'
a primitive root; to howl (with a wailing tone) or yell (with
a boisterous one):--(make to) howl, be howling.
יָלַל (ya.lal) — to wail.
(Hiphil) to howl, wail, make a howling
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp3fs
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
צֳרִי (tsriy) refers to a type of balsam or balm, often noted for its use in trade and medicine. The word is derived from a root meaning to crack or leak, suggesting a process of distillation. It is primarily associated with merchandise in the context of its medicinal properties.
צֳרִי and (וּ)צְרִי n.[m.] a kind of balsam, as merchandise
base
H6875 צֳרִי and (וּ)צְרִי a kind of balsam, as merchandise
6875 tsriy tser-ee'
or tsoriy {tsor-ee'}; from an unused root meaning to crack
(as by pressure), hence, to leak; distillation, i.e.
balsam:--balm.
צֳרִי (tse.ri) — balsam.
1) a kind of balsam, balm, salve
1a) as merchandise
1b) as medicine
N-ms — Noun common · masculine singular absoluteHNcmsa
bam (tseri, tsori; Septuagint rhetine): The name of an odoriferous resin said to be brought from Gilead by Ishmaelite Arabs on their way to Egypt (Ge 37:25). It is translated "balm" in the King James Version and the Revised Version (British and American), but is called "mastic," the Revised Version, margin. In Ge 43:11 it is one of the gifts sent by Jacob to Joseph, and in Eze 27:17 it is named as one of the exports from Judea to Tyre. The prophet Jeremiah refers figuratively to its medicinal properties as an application to wounds and as a sedative (Jer 8:22; 46:11; 51:8). The name is derived from a root signifying "to leak," and is applied to it as being an exudation.…
Balm
Contracted from Bal’sam, a general name for many oily or resinous substances which flow or trickle from certain trees or plants when an incision is made through the bark.
(1.) This word occurs in the Authorized Version (Gen. 37:25; 43:11; Jer. 8:22; 46:11; 51:8; Ezek. 27:17) as the rendering of the Hebrew word tsori_ or _tseri, which denotes the gum of a tree growing in Gilead (q.v.), which is very precious. It was celebrated for its medicinal qualities, and was circulated as an article of merchandise by Arab and Phoenician merchants. The shrub so named was highly valued, and was almost peculiar to Palestine. In the time of Josephus it was cultivated in the neighbourhood of Jericho and the Dead Sea. There is an Arab…
(from balsam , Heb. tzori, tezri) occurs in (Genesis 37:25; 43:11; Jeremiah 8:22; 46:11; 51:8; Ezekiel 27:17) (It is an aromatic plant, or the resinous odoriferous sap or gum which exudes from such plants.) It is impossible to identify it with any certainty. It is impossible to identify it with any certainty. It may represent the gum of the Pistacia lentiscus , or more probably that of the Balsamodendron opobalsamum , allied to the balm of Gilead , which abounded in Gilead east of the Jordan. The trees resembled fig trees (or grape vines), but were lower, being but 12 to 15 feet high. It is now called the BALM OF GILEAD, or Meccabalsam , the tree or shrub being indigenous in the mountains around Mecca. [INCENSE; SPICE…
The Hebrew word מַכְאוֹב (mak'ob) means pain, encompassing both physical and mental anguish. It is derived from a root meaning to be in distress. The term appears in contexts of grief and sorrow, notably referenced in Isaiah 53:3.
מַכְאוֹב n.m. pain
base
H4341 מַכְאוֹב pain
4341 mak'ob mak-obe'
sometimes makcowb {mak-obe'}; also (feminine Isaiah 53:3)
makfobah {mak-o-baw'}; from 3510; anguish or (figuratively)
affliction:--grief, pain, sorrow.
see HEBREW for 03510
מַכְאוֹב (makh.ov) — pain.
1) pain, sorrow
1a) pain (physical)
1b) pain (mental)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
אוּלַי (uwlay) means 'perhaps' or 'peradventure,' often expressing a hope or uncertainty. It can introduce a conditional clause, functioning similarly to 'if peradventure' or 'unless.' The term appears in contexts like Genesis 24:39, where it conveys a sense of possibility.
אוּלַי 44 and (Gn 24:39) אֻלַי adv.
peradventure, perhaps; usually expressing a hope
followed by another clause, it expresses virtually the protasis = if peradventure
unless
base
H194 אוּלַי, אֻלַי . peradventure, perhaps; usually expressing a hope
. followed by another clause, it expresses virtually the protasis = if peradventure
. unless
194 'uwlay oo-lah'ee
or (shortened) rulay {oo-lah'ee}; from 176; if not; hence
perhaps:--if so be, may be, peradventure, unless.
see HEBREW for 0176
אוּלַי (u.lay) — perhaps.
1) perhaps, peradventure
2) if peradventure
3) unless
4) suppose
Adv — AdverbHD
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
