Jeremiah 8:15 — Word Study
WLCקַוֵּ֥ה לְשָׁל֖וֹם וְאֵ֣ין ט֑וֹב לְעֵ֥ת מַרְפֵּ֖ה וְהִנֵּ֥ה בְעָתָֽה׃
BSAWe hopedqâvâh [looked, awaited] for peaceshâlôwm [shalom, completeness and wellness] but noʼayin good [has come]ṭôwb [pleasant, beneficial] for a timeʻêth [season, occasion] of healingmarpêʼ [cure, restoration] but therehinnêh was only terrorbᵉʻâthâh [behold, dismay, fear]
| Greek | English | Parsing |
|---|---|---|
| קַוֵּ֥ה | we waited eagerly | Verb, Piel, imperative second person masculine singular |
| לְשָׁל֖וֹם | for peace | Preposition, noun common masculine singular absolute |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| ט֑וֹב | [was] good | Adj |
| לְעֵ֥ת | for a time of | Preposition, noun common both singular construct |
| מַרְפֵּ֖ה | healing | Noun common, masculine singular absolute |
| וְהִנֵּ֥ה | and there! | Conjunction, particle |
| בְעָתָֽה׃ | terror | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We hoped for peace, but no good has come, for a time of healing, but there was only terror. |
| KJV | We looked for peace, but no good came; and for a time of health, and behold trouble! |
| ASV | We looked for peace, but no good came; and for a time of healing, and, behold, dismay! |
| YLT | Looking for peace — and there is no good, For a time of healing, and lo, terror. |
| WEB | We looked for peace, but no good came; and for a time of healing, and behold, dismay! |
| BBE | We were looking for peace, but no good came; and for a time of well-being, but there is only a great fear. |
Where they part company is טוֹב — see How Translations Differ.
The sentence is structured around a main clause with two subordinate clauses that elaborate on the hoped-for outcome and the disappointing reality.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectטוֹב
verbקָוָה
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 8:15
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 — A Lament for Israelgenerated
Jeremiah 8:15 reflects the deep sorrow of the prophet as he conveys the collective despair of the people of Israel. They had hoped for peace and healing, but instead, they faced terror and dismay. This verse captures the emotional turmoil during a time of crisis, emphasizing the gap between expectation and reality. The surrounding verses provide context for this lament, illustrating the dire circumstances that led to such feelings of hopelessness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 4:10 | Then I said, “Ah, Lord GOD, how completely You have deceived this people and Jerusalem by saying, ‘You will have peace,’ while a sword is at our throats.” |
| 2 | Jeremiah 14:19 | Have You rejected Judah completely? Do You despise Zion? Why have You stricken us so that we are beyond healing? We hoped for peace, but no good has come, and for the time of healing, but there was only terror. |
| 3 | Micah 1:12 | For the dwellers of Maroth pined for good, but calamity came down from the LORD, even to the gate of Jerusalem. |
| 4 | 1 Thessalonians 5:3 | While people are saying, “Peace and security,” destruction will come upon them suddenly, like labor pains on a pregnant woman, and they will not escape. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — קָוָה, ka.Vehgenerated
The verb קָוָה (qavah) means to wait or hope eagerly. It is derived from a root that conveys the idea of gathering or collecting, which can imply a patient expectation for something good to come. In this verse, it expresses the longing for peace that remains unfulfilled.
The Piel form indicates an intensive action, suggesting not just waiting but a strong expectation. This word appears frequently in the Hebrew Bible, often in contexts where hope is placed in God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses hoped for קָוָה and peace for שָׁלוֹם.
Sentence Structuregenerated
The finite verb קַוֵּ֥ה (we hoped) governs the sentence, with two clauses following it: one describing the hoped-for outcome and another presenting the disappointing reality. The structure emphasizes the contrast between expectation and the harsh truth.
The order of the words highlights the despair: the expectation of peace is immediately followed by the stark reality of terror, creating a poignant juxtaposition.
Septuagint Backgroundgenerated
The Septuagint translates קָוָה as συνήξθημεν, meaning 'we gathered together.' This choice reflects a communal aspect of waiting, suggesting that the hope was collective rather than individual.
The translation of שָׁלוֹם as εἰρήνην maintains the sense of peace, while the rendering of בְּעָתָה as σπουδή indicates urgency or haste, which adds a layer of meaning to the text.
In plain words — the whole versegenerated
Jeremiah 8:15 shows the prophet lamenting that despite hoping for peace and healing, only fear has come. This reflects the despair of the people in a time of crisis, emphasizing the gap between their expectations and the harsh reality they face.
Frequently Asked Questionsgenerated
To hope for peace means to expect a time of safety, wellness, and harmony, which is a common desire in times of trouble.
The contrast highlights the disappointment and despair of the people, showing that their expectations for peace were unmet.
Healing represents the desire for restoration and recovery, which is also unfulfilled, leading to further dismay.
The use of words like 'hope' and 'terror' captures the deep emotional turmoil and longing for better circumstances.
Reflection Questionsgenerated
- In what areas of my life do I find myself hoping for peace and healing?
- How can I respond to situations where my expectations do not match reality?
- What does it mean for me to wait eagerly for something good in my life?
- How can I support others who are experiencing fear and dismay?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 8:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe looked for peace,.... Outward prosperity, affluence of temporal blessings, peace with enemies, and safety from them, which the false prophets had given them reason to expect; or which last they
Read John Gill on Jeremiah 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWe looked for peace, but no good came; and for a time of health, and behold trouble! Repeated, Jeremiah 14:19. We looked for peace - owing to the expectations held out by the false prophets.
Read Robert Jamieson on Jeremiah 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleViz. Upon the persuasion of our prophets, we expected that these troubles would never come, but all would be well; but we find ourselves merely deluded by them; we looked so long, till even our eyes failed us, but we see no remedy for us, . A metaphor. Miseries are often in Scripture compared to diseases, and deliverances to healing, .
Read Matthew Poole on Jeremiah 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 8:15 We looked for peace, but no good [came; and] for a time of health, and behold trouble!Ver. 15. We looked for peace, but no good came.] Our false prophets have merely deluded us. So poor souls, when stung by the friars’ sermons, were set to penances and good deeds, which stilled them for a while, but could not yield them any lasting comfort. The soul is still ready to shift and shark in every bycorner for ease; but that will not be till it comes to Christ.
Read John Trapp on Jeremiah 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) A time of health . . .—Better, healing, or, following another etymology, a time of quietness, and behold alarm. “Peace,” in the first clause, is used in its wider sense as including all forms of good.
Read Charles John Ellicott on Jeremiah 8 →Albert Barnes1798–1870Barnes' Notes on the BibleHealth ... trouble - Or, “rest ... terror.”
Read Albert Barnes on Jeremiah 8 →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
We hoped for peace, but no good has come, for a time of healing, but there was only terror.
We looked for peace, but no good came; and for a time of healing, and behold, dismay!
We hoped for peace, but no good has come, for a time of healing, but there was only terror.
We hoped for good fortune, but nothing good has come of it. We hoped for a time of relief, but instead we experience terror.
Tyndale line
We looked for peace, but no good came; and for a time of health, and behold trouble!
We looked for peace, but no good came; and for a time of healing, and, behold, dismay!
We looked for peace, but no good came; and for a time of healing, and behold dismay!
We looked for peace, but no good came ; and for a time of health, and behold, trouble!
We looked for peace, but no good came, and for a time of health, and behold troubles.
Strictly literal
Peace is looked for, and there is no good; a time of healing, and behold, terror.
Looking for peace — and there is no good, For a time of healing, and lo, terror.
Looking for peace—and there is no good, || For a time of healing, and behold—terror.
We hoped for peace, but no happiness is here; for a time of cure, and behold here is terror.”
We are hoping for peace, but there will be nothing good. We are hoping for a time of healing, but see, there will be terror.
From the Latin
We looked for peace and no good came: for a time of healing, and behold fear.
Simplified
We hoped for peace, but instead nothing good has come; we hoped for a time of healing, but instead there was only sudden terror.”
We were looking for peace, but no good came; and for a time of well-being, but there is only a great fear.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in wording, with the Septuagint providing a direct translation of each Hebrew word. The Dead Sea Scrolls present a similar text, with some words supplied by an editor, but the core message remains intact.
קַוֵּ֥ה לְשָׁל֖וֹם וְאֵ֣ין ט֑וֹב לְעֵ֥ת מַרְפֵּ֖ה וְהִנֵּ֥ה בְעָתָֽה׃
8 of the 8 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.
[קוה] [לשלום] [ואין] [טוב] [לעת] [מרפה] [והנה] [בעתה]
nothing on the leather here — 8 supplied entire by an editor.
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 8:15
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.
קָוָה (qavah) is a Hebrew verb that encompasses the meanings of waiting, expecting, and collecting. It can refer to eagerly waiting or lying in wait, as well as the act of gathering together. The word appears in different forms, including Qal and Piel, indicating various nuances of waiting and collecting.
[קָוָה] vb. wait for
Qal those waiting for
Pi.
wait, or look eagerly, for
lie in wait for
wait (linger) for
base
[קָוָה] vb. collect;—Niph. be collected
base
H6960a קָוָה wait for . wait, or look eagerly, for
. lie in wait for
. wait (linger) for
H6960b קָוָה collect;—Niph. be collected
6960 qavah kaw-vaw'
a primitive root; to bind together (perhaps by twisting),
i.e. collect; (figuratively) to expect:--gather (together),
look, patiently, tarry, wait (for, on, upon).
קָוָה (qa.vah) — to await.
1) to wait, look for, hope, expect
1a) (Qal) waiting (participle)
1b) (Piel)
1b1) to wait or look eagerly for
1b2) to lie in wait for
1b3) to wait for, linger for
קָוָה (qa.vah) — to collect.
1) to collect, bind together
1a) (Niphal) to be collected
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
מַרְפֵּא (marpe') refers to healing, cure, and health, often in a figurative sense. It is derived from the root meaning 'curative' and can imply both literal medicine and abstract concepts like deliverance or placidity. The term encompasses various aspects of health, including the idea of being incurable.
מַרְפֵּא, מַרְפֵּה n.m. healing, cure, health (usu. fig.)
base
H4832 מַרְפֵּא, מַרְפֵּה healing, cure, health (usu. fig.)
4832 marpe' mar-pay'
from 7495; properly, curative, i.e. literally (concretely) a
medicine, or (abstractly) a cure; figuratively (concretely)
deliverance, or (abstractly) placidity:--((in-))cure(-able),
healing(-lth), remedy, sound, wholesome, yielding.
see HEBREW for 07495
מַרְפֵּא (mar.pe) — healing.
1) health, healing, cure
1a) healing, cure
1b) health, profit, sound (of mind)
1c) healing
1c1) incurable (with negative)
N-ms — Noun common · masculine singular absoluteHNcmsa
hel'-ing (marpe', te`alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe', which literally means "a cure," is used in Jer 14:19 twice, and in Mal 4:2; te`alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in Jer 30:13; kehah occurs only in Na 3:19 the King James Version and is translated "assuagings" in the Revised Version (British and American).
In the New Testament 5 times the verb is therapeuo; once (Ac 10:38) iaomai; in the other passages it is either iama, as in
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
בְּעָתָה (b`athah) refers to a state of fear or terror. It is derived from the root word associated with fear (H1204) and is used in contexts of dismay, as seen in Jeremiah 8:15 and 14:19.
בְּעָתָה n.f. terror, dismay Je 8:15 = 14:19.
done
H1205 בְּעָתָה
1205 b`athah beh-aw-thaw'
from 1204; fear:--trouble.
see HEBREW for 01204
בְּעָתָה (be.a.tah) — terror.
terror, dismay
N-fs — Noun common · feminine singular absoluteHNcfsa