Jeremiah 52:28 — Word Study
WLCזֶ֣ה הָעָ֔ם אֲשֶׁ֥ר הֶגְלָ֖ה נְבֽוּכַדְרֶאצַּ֑ר בִּשְׁנַת־ שֶׁ֕בַע יְהוּדִ֕ים שְׁלֹ֥שֶׁת אֲלָפִ֖ים וְעֶשְׂרִ֥ים וּשְׁלֹשָֽׁה׃
BSAThesezeh are the peopleʻam [whom Nebuchadrezzar carried away captive] NebuchadnezzarNᵉbûwkadneʼtstsar [the powerful king of Babylon] carried awaygâlâh■ in the seventhshebaʻ yearshâneh [three thousand and twenty-three] 3,023 {}shâlôwsh JewsYᵉhûwdîy [people of Judah, the tribe of Judah]
| Greek | English | Parsing |
|---|---|---|
| זֶ֣ה | this | Particle |
| הָעָ֔ם | [is] the people | Particle, noun common masculine singular absolute |
| אֲשֶׁ֥ר | which | Particle |
| הֶגְלָ֖ה | he took into exile | Verb, Hiphil, perfect third person masculine singular |
| נְבֽוּכַדְרֶאצַּ֑ר | Nebuchadnezzar | Noun proper masculine |
| בִּשְׁנַת־ | in year | Preposition, noun common feminine singular construct |
| שֶׁ֕בַע | seven | Adj |
| יְהוּדִ֕ים | Jews | Noun gentilic, masculine plural absolute |
| שְׁלֹ֥שֶׁת | three | Adj |
| אֲלָפִ֖ים | thousand | |
| וְעֶשְׂרִ֥ים | and twenty | Conjunction |
| וּשְׁלֹשָֽׁה׃ | and three | Conjunction |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | These are the people Nebuchadnezzar carried away: in the seventh year, 3,023 Jews; |
| KJV | This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty: |
| ASV | This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty; |
| YLT | This [is] the people whom Nebuchadrezzar hath removed: in the seventh year, of Jews, three thousand and twenty and three; |
| WEB | This is the number of the people whom Nebuchadnezzar carried away captive: in the seventh year, three thousand twenty-three Jews; |
| BBE | These are the people whom Nebuchadrezzar took away prisoner: in the seventh year, three thousand and twenty-three Jews: |
Where they part company is in the specific wording of the number of exiles — see How Translations Differ.
The main clause introduces the subject, followed by a relative clause that specifies the action taken, and concludes with a temporal phrase and a numeral phrase that quantifies the exiles.
8 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectנְבוּכַדְרֶאצַּר
verbגָּלָה
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 52:28
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 Exiles from Judahgenerated
Jeremiah 52:28 details the people taken into exile by Nebuchadnezzar during the seventh year of his reign. This event is significant in the history of Judah, marking a pivotal moment of loss and displacement. The context surrounding this verse includes other accounts of exiles, as seen in 2 Kings 24:2-3 and Daniel 1:1-3, which further illustrate the consequences of Babylon's conquests.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 24:2–3 | And the LORD sent Chaldean, Aramean, Moabite, and Ammonite raiders against Jehoiakim in order to destroy Judah, according to the word that the LORD had spoken through His servants the prophets. |
| 2 | Daniel 1:1–3 | In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — הֶגְלָ֖ה, heg.Lahgenerated
The Hebrew word גָּלָה (galah) means to uncover or reveal, but in this context, it specifically refers to taking someone into exile. The verb is in the Hiphil stem, indicating that Nebuchadnezzar actively caused the people to be exiled. This action is a significant part of the narrative of the Babylonian captivity.
The use of this verb highlights the forceful nature of the exile, which was not merely a relocation but a traumatic removal from their homeland.
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 verb governing the verse is הֶגְלָ֖ה, he took into exile, which is followed by the subject נְבֽוּכַדְרֶאצַּ֑ר, Nebuchadnezzar, and the object הָעָ֔ם, the people. The structure emphasizes the action taken by the king upon the people.
The phrase בִּשְׁנַת־ שֶׁ֕בַע introduces the temporal context, indicating the specific year of the exile, which adds to the historical significance of the event.
In plain words — the whole versegenerated
Jeremiah 52:28 tells us that in the seventh year of Nebuchadnezzar's reign, he took 3,023 Jews into exile. This event marks a significant moment in the history of Judah, as it illustrates the consequences of Babylon's conquest and the beginning of the Jewish exile.
Frequently Asked Questionsgenerated
Nebuchadnezzar was the king of Babylon known for his military conquests, including the capture of Jerusalem and the exile of the Jewish people.
The number 3,023 represents the specific count of Jews taken into exile during Nebuchadnezzar's seventh year, highlighting the scale of the exile.
The exile represents a critical moment in Jewish history, marking the loss of their homeland and the beginning of a long period of captivity and displacement.
This verse connects to other accounts of exile in the Bible, such as those found in 2 Kings 24:2-3 and Daniel 1:1-3, which provide additional context to the Babylonian captivity.
Reflection Questionsgenerated
- What does this verse teach us about the consequences of disobedience to God?
- How can we understand the significance of exile in the context of our own lives?
- In what ways can we see parallels between the Jewish exile and modern experiences of displacement?
- How does knowing the historical context of this verse enhance our understanding of God's plans for His people?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 52:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis [is] the people whom Nebuchadnezzar carried away captive in the seventh year,.... That is, of his reign: in 2 Kings 24:12; it is said to be in the eighth year of his reign; it being at the
Read John Gill on Jeremiah 52 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty: In the seventh year - in 2 Kings 24:12; 2 Kings 24:14; 2 Kings 24:16 it is
Read Robert Jamieson on Jeremiah 52 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat is, in the time of Jehoiachin, ; here it is said to be in the seventh year, there in the eighth year, it might be in part of both. But there is a difference in the number of the captives, which are here said to be three thousand and twenty-three, and ,16, seven thousand, or eight. It is thought by some that the number here mentioned were such as properly belonged to Judah, and the number mentioned 2Ki 24, were the number of the captives of Judah and Benjamin. See the English Annotations.
Read Matthew Poole on Jeremiah 52 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) This is the people . . .—Here the parallelism with 2 Kings 25, which goes on to give a brief summary of the history of Gedaliah and Ishmael, as narrated in Jeremiah 40-43, ceases, and the writer of the appendix goes on to give particulars as to the various stages of the deportation of the captives. It presents some difficulties in detail. (1) The date given here, the “seventh year” of Nebuchadnezzar, does not agree with 2 Kings 24:12, which gives the “eighth year” as the time of the first deportation after the defeat of Jehoiachin. (2) The number of the captives then carried into exile, given in 2 Kings 24:14 at 10,000, besides the craftsmen and the smiths, is given here as 3,023. The…
Read Charles John Ellicott on Jeremiah 52 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. - 30. On these verses Dr. Blayney has some sensible remarks; I will extract the substance. These verses are not inserted in 2 Kings xxv. Are we to conclude from these verses that the whole number of the Jews which Nebuchadnezzar, in all his expeditions, carried away, was no more than four thousand six hundred? This cannot be true; for he carried away more than twice that number at one time and this is expressly said to have been in the eighth year of his reign, 2Kg 24:12-16. Before that time he had carried off a number of captives from Jerusalem, in the first year of his reign, among whom were Daniel and his companions, Daniel 1:3-6. These are confessedly not noticed here. And as…
Read AdamClarke on Jeremiah 52 →CambridgeThe Cambridge Bible for Schools and Colleges28–30. Enumeration of Nebuchadnezzar’s captives 28. in the seventh year] These vv. are absent from the LXX and from 2 Kings 25 and apparently come out of a separate document from the rest. For “seventh” we should read seventeenth, for in Jehoiachin’s captivity the number was far greater than is here specified (2 Kings 24:14; 2 Kings 24:16). Thus the first deportation would consist of the men of Judah taken prisoners outside Jerusalem in the first year of the siege (Jeremiah 39:1), the second (Jeremiah 52:29) of those carried captive “from Jerusalem” itself, but not including those taken into exile after the capture of the city. Of the third occurring some years later we have no other clear…
Read Cambridge on Jeremiah 52 →Albert Barnes1798–1870Barnes' Notes on the BibleSeventh year - The suggestion is now generally received, that the word ten has dropped out before seven, and that the deportations mentioned here are all connected with the final war against Zedekiah.
Read Albert Barnes on Jeremiah 52 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28-30. In these verses we have an enumeration of the different deportations of Jews by Nebuchadrezzar, namely, first, 3,023 in the seventh year of his reign; second, 832 in the eighteenth year of his
Read Daniel Denison Whedon on Jeremiah 52 →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
These are the people Nebuchadnezzar carried away: in the seventh year, 3,023 Jews;
This is the number of the people whom Nebuchadnezzar carried away captive: in the seventh year, three thousand twenty-three Jews;
These are the people Nebuchadnezzar carried away: in the seventh year, 3,023 Jews;
Here is the official record of the number of people Nebuchadnezzar carried into exile: In the seventh year, 3,023 Jews;
Tyndale line
This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty:
This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty;
This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty:
This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty:
This is the people, whome Nebuchad-nezzar caried away captiue, in the seuenth yeere, euen three thousande Iewes, and three and twentie.
Strictly literal
This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand and twenty-three Jews;
This [is] the people whom Nebuchadrezzar hath removed: in the seventh year, of Jews, three thousand and twenty and three;
This [is] the people whom Nebuchadnezzar has removed: in the seventh year, of Jews, three thousand and twenty-three;
This is the people whom Nebuchadrezzar carried away into exile: in the seventh year, three thousand and twenty and three Jews;
These were the people who Nebuchadnezzar exiled: In the seventh year, 3,023 Judeans.
From the Latin
This is the people whom Nabuchodonosor carried away captive: in the seventh year, three thousand and twenty-three Jews.
Simplified
This is a record of the number of people Nebuchadnezzar took into exile. In the seventh year of his reign he took 3,023 Judeans.
These are the people whom Nebuchadrezzar took away prisoner: in the seventh year, three thousand and twenty-three Jews:
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 show agreement in the overall content of the verse, with 10 of the 12 words matched. However, the Septuagint's word order and articles differ from the Hebrew text.
זֶ֣ה הָעָ֔ם אֲשֶׁ֥ר הֶגְלָ֖ה נְבֽוּכַדְרֶאצַּ֑ר בִּשְׁנַת־ שֶׁ֕בַע יְהוּדִ֕ים שְׁלֹ֥שֶׁת אֲלָפִ֖ים וְעֶשְׂרִ֥ים וּשְׁלֹשָֽׁה׃
10 of the 12 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 52:28
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.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
נְבוּכַדְרֶאצַּר (Nebuchadnezzar) is a proper name of a Babylonian king, derived from a Babylonian phrase meaning 'may Nebo protect the crown.' The entries indicate various spellings and references to his role during the Divided Monarchy, particularly noted for capturing Jerusalem. Notably, there is a mention of a possible incorrect spelling in some sources.
נְבוּכַדְרֶאצַּר and (incorrectly) נְבוּכַדְנֶאצַּר n.pr.m. Nebuchadrezzar, Nebuchadnezzar (Bab. Nabû-kudurri-uṣur = (prob.) Nebo, protect the boundary!)
base
H5019 נְבוּכַדְרֶאצַּר and (incorrectly) נְבוּכַדְנֶאצַּר Nebuchadrezzar, Nebuchadnezzar (Bab. Nabû-kudurri-uṣur = (prob.) Nebo, protect the boundary)
5019 Nbuwkadne'tstsar neb-oo-kad-nets-tsar'
or Nbukadneotstsar (2 Kings 24:1, 10)
{neb-oo-kad-nets-tsar'}; or Nbuwkadnetstsar (Esther 2:6;
Daniel 1:18) {neb-oo-kad-nets-tsar'}; or Nbuwkadreotstsar
{neb-oo-kad-rets-tsar'}; or Nbuwkadreltstsowr (Ezra 2:1;
Jeremiah 49:28) {neb-oo-kad-rets-tsore'}; or foreign
derivation; Nebukadnetstsar (or -retstsar, or -retstsor), king
of Babylon:--Nebuchadnezzar, Nebuchadrezzar.
see HEBREW for 010
נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר (ne.vu.khad.nets.tsar) — Nebuchadnezzar.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.24.1;
father of: Belshazzar (H1112)
Also named: ne.vu.khad.nets.tsar (נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר "Nebuchadnezzar" H5020)
§ Nebuchadnezzar or Nebuchadrezzar = "may Nebo protect the crown"
the great king of Babylon who captured Jerusalem and carried Judah captive
N-proper — Noun proper masculineHNpm
Nebuchadnezzar
In the Babylonian orthography Nabu-kudur-uzur, which means “Nebo, protect the crown!” or the “frontiers.” In an inscription he styles himself “Nebo’s favourite.” He was the son and successor of Nabopolassar, who delivered Babylon from its dependence on Assyria and laid Nineveh in ruins. He was the greatest and most powerful of all the Babylonian kings. He married the daughter of Cyaxares, and thus the Median and Babylonian dynasties were united.
Necho II., the king of Egypt, gained a victory over the Assyrians at Carchemish. (See JOSIAH; MEGIDDO.) This secured to Egypt the possession of the Syrian provinces of Assyria, including Palestine. The remaining provinces of the Assyrian empire were divided between Babylonia and Media. But Nabopolassar was ambitious of reconquering from Necho the western provinces of Syria, and for this purpose he sent his son with a…
Called in Jeremiah Nebuchadnezzar, the son and successor of Nabopolassar, succeeded to the kingdom of Chaldea about 600 B. C. He had been some time before associated in the kingdom, and sent to recover Carchemish, which had been wrested from the empire by Necho king of Egypt. Having been successful, he marched against the governor of Phoenicia, and Jehoiakim king of Judah, tributary of Necho king of Egypt. He took Jehoiakim, and put him in chains to carry him captive to Babylon; but afterwards he left him in Judea, on condition of his paying a large annual tribute. He took away several persons from Jerusalem; among others, Daniel, Hananiah, Mishael, and Azariah, all of the royal family, whom the king of Babylon caused to be carefully educated in the language and learning of the Chaldeans, that they might be employed at court, 2Ki…
Nebuchadrezzar, tears and groans of judgment
→ Also called NEBUCHADREZZAR
→ King of Babylon Jer 21:2
→ Empire of
→ See BABYLON
→ His administration Da 1; 2; 3; 4
→ Conquests
Of Jerusalem 2Ki 24; 25; 1Ch 6:15; 2Ch 36:5-21; Ezr 1:7; Jer 39
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
The Hebrew word יְהוּדִי (*yehudiy*) refers to a Jew or someone descended from Judah. It is derived from the root word for Judah (יְהוּדָה), indicating a connection to the tribe of Judah or the region of Judea. The term is used in various contexts in the Old Testament, including mentions in 2 Kings and Genesis.
יְהוּדִי adj.gent. Jewish, as subst. a Jew
base
H3064 יְהוּדִי, יְהֻדִיָּה
3064 Yhuwdiy yeh-hoo-dee'
patronymically from 3063; a Jehudite (i.e. Judaite or Jew),
or descendant of Jehudah (i.e. Judah):--Jew.
see HEBREW for 03063
יְהוּדִי (ye.hu.di) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
§ Jew
יְהוּדִי (ye.hu.di) — Judean.
Someone from the tribal area of Judea or descended from Judah, or possibly other tribes
Group of ye.hu.dah (יְהוּדָה "Judea" H3063N)
§ Jew
יְהוּדִי (ye.hu.di) — of Judah.
People descended from Judah, living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
Ngmpa — Noun gentilic · masculine plural absoluteHNgmpa
juz, jooz.
See JEW.
The name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor. See HEBREWS.
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — AdjHAcbsc
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HAcbpa — HAcbpa
thou'-zand ('eleph; chilioi).
See NUMBER.
עֶשְׂרִים (esriym) means 'twenty' and can also refer to the ordinal 'twentieth.' It is derived from the root word for 'ten' and has an Aramaic equivalent, עֶשְׂרִין (es.rin). The entries consistently define the term without significant disagreement.
עֶשְׂרִים (a) twenty
base
H6242 עֶשְׂרִים (a) twenty
6242 `esriym es-reem'
from 6235; twenty; also (ordinal) twentieth:--(six-)score,
twenty(-ieth).
see HEBREW for 06235
עֶשְׂרִים (es.rim) — twenty.
twenty, twentieth
Aramaic equivalent: es.rin (עֶשְׂרִין "twenty" H6243)
HC/Acmpa — ConjunctionHC/Acmpa
twen'-ti.
See NUMBER.
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
HC/Acbsa — ConjunctionHC/Acbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.