Jeremiah 13:18 — Word Study
WLCאֱמֹ֥ר לַמֶּ֛לֶךְ וְלַגְּבִירָ֖ה הַשְׁפִּ֣ילוּ שֵׁ֑בוּ כִּ֤י יָרַד֙ מַרְאֲשׁ֣וֹתֵיכֶ֔ם עֲטֶ֖רֶת תִּֽפְאַרְתְּכֶֽם׃
BSASayʼâmar [to command, to speak] to the kingmelek [royal person, ruler] and to the queen mothergᵉbîyrâh [woman in a position of power, noble lady] Take a lowlyshâphêl [humble, abased] seatyâshab [position of rest, dwelling] forkîy your glorioustiphʼârâh [beautiful, honorable] crownsʻăṭârâh [royal headpieces] have fallenyârad■ [come down, descended] from your headsmarʼâshâh△ [positions of authority, dominion]
| Greek | English | Parsing |
|---|---|---|
| אֱמֹ֥ר | say | Verb, Qal, imperative second person masculine singular |
| לַמֶּ֛לֶךְ | to the king | Preposition, noun common masculine singular absolute |
| וְלַגְּבִירָ֖ה | and to the queen-mother | Conjunction, preposition, noun common feminine singular absolute |
| הַשְׁפִּ֣ילוּ | make low | Verb, Hiphil, imperative second person masculine plural |
| שֵׁ֑בוּ | sit | Verb, Qal, imperative second person masculine plural |
| כִּ֤י | for | Particle |
| יָרַד֙ | it has come down | Verb, Qal, perfect third person masculine singular |
| מַרְאֲשׁ֣וֹתֵיכֶ֔ם | [the] place of head your | Noun common feminine plural construct, suffix |
| עֲטֶ֖רֶת | [the] crown of | Noun common, feminine singular construct |
| תִּֽפְאַרְתְּכֶֽם׃ | splendor your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Say to the king and to the queen mother: “Take a lowly seat, for your glorious crowns have fallen from your heads.” |
| KJV | Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory. |
| ASV | Say thou unto the king and to the queen-mother, Humble yourselves, sit down; for your headtires are come down, even the crown of your glory. |
| YLT | Say to the king and to the mistress: Make yourselves low — sit still, For come down have your principalities, The crown of your beauty. |
| WEB | Say to the king and to the queen mother, “Humble yourselves. Sit down, for your crowns have come down, even the crown of your glory. |
| BBE | Say to the king and to the queen-mother, Make yourselves low, be seated on the earth: for the crown of your glory has come down from your heads. |
The translations are consistent in conveying the imperative command to the king and queen mother.
The sentence is structured with a main command followed by an imperative and a reason, emphasizing the urgency of the message.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 13:18
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 Warning to the Rulers of Judahgenerated
Jeremiah 13:18 presents a direct command from the prophet to the king and queen mother of Judah, urging them to take a lowly position as a sign of humility. This call comes amidst a warning of judgment, reflecting the seriousness of their situation as the nation faces consequences for their pride and disobedience. The surrounding verses emphasize the plight of Judah and the need for its leaders to recognize their fallen state, as seen in Jeremiah 13:17 and Jeremiah 13:19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 22:26 | I will hurl you and the mother who gave you birth into another land, where neither of you were born—and there you both will die. |
| 2 | 2 Kings 24:12–15 | Jehoiachin king of Judah, his mother, his servants, his commanders, and his officials all surrendered to the king of Babylon. So in the eighth year of his reign, the king of Babylon took him captive. |
| 3 | Ezekiel 19:2–14 | and say: ‘What was your mother? A lioness among the lions! She lay down among the young lions; she reared her cubs. |
| 4 | Jonah 3:6 | When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes. |
| 5 | Exodus 10:3 | So Moses and Aaron went to Pharaoh and told him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before Me? Let My people go, so that they may worship Me. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֱמֹ֥ר, 'e.Morgenerated
The verb אָמַר (amar) is a Qal imperative, commanding the action of speaking or saying. This word is versatile, used in various contexts to convey commands, promises, or declarations.
Here, it serves as a direct instruction from Jeremiah to the rulers, emphasizing the urgency of the message. The use of the imperative form indicates a strong command, underscoring the authority of the prophet's words.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses Say for אֱמֹ֥ר, and this is consistent across other translations like the KJV and ASV.
Sentence Structuregenerated
The main verb אֱמֹ֥ר governs the entire verse, with three phrases following it: a prepositional phrase addressing the king and queen mother, a command to humble themselves, and a reason for this command regarding their crowns.
The structure emphasizes the urgency of the command, with the king and queen mother positioned as the subjects of the imperative, highlighting their need to respond to the impending judgment.
Septuagint Backgroundgenerated
The Septuagint translates אֱמֹ֥ר as εἴπατε (eipate), which also means 'say' but carries a slightly different nuance in Greek, suggesting a more formal declaration.
This choice reflects the translators' intent to convey the authoritative nature of Jeremiah's message to the rulers, maintaining the imperative tone of the original Hebrew.
In plain words — the whole versegenerated
Jeremiah 13:18 commands the king and queen mother of Judah to humble themselves and take a lowly seat, as their glorious crowns have fallen from their heads. This reflects the serious state of Judah as they face judgment.
Frequently Asked Questionsgenerated
Taking a lowly seat signifies humility and recognition of one's fallen state, especially in the context of impending judgment.
The crowns symbolize the authority and glory of the king and queen mother, which have been diminished due to their pride and the nation's sin.
The command emphasizes the need for the leaders to recognize their responsibility and the seriousness of their situation before God.
This verse encapsulates Jeremiah's message of warning and calls for repentance among the leaders of Judah, highlighting the consequences of their actions.
Reflection Questionsgenerated
- In what ways can I practice humility in my own life, especially in positions of authority?
- How do I respond to warnings or calls for change in my life?
- What are some examples of pride leading to downfall in leadership, both in the Bible and in modern times?
- How can I encourage others to recognize the importance of humility and accountability in their roles?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the need for humility among the rulers of Judah as a response to their fallen glory.
Say to the king and the queen (or say to the king and the powerful): Humble yourselves, sit down, for the crown of your glory has been taken off (or has descended) from your head.Early Church Fathers on Jeremiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 13:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSay unto the king, and to the queen,.... Jehoiachin, and his mother Nehushta, as it is generally interpreted by the Jewish commentators, and others; who, with many princes and officers, were carried
Read John Gill on Jeremiah 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySay unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory. King - Jehoiachin or Jeconiah.
Read Robert Jamieson on Jeremiah 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe author of holy writ is discernible by this as by other things, that the Scripture equally speaks to the greatest persons as to persons of meaner rank. God here calls to the king of Judah, whether it was at this time Jehoiakim, or his son Jehoiachin, is uncertain. By principalities he means both their dignity and their liberty, that which he often calleth the crown of their glory. Some expound it head-tires, because the word deriveth from a word which signifies the head.
Read Matthew Poole on Jeremiah 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 13:18 Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, [even] the crown of your glory.Ver. 18. Say to the king and to the queen.] Or Madam, the lady or mistress; that is, to the queen regent, even to Necustah, the mother of Jeconiah, say the Jews. When Beza, in the behalf of the reformed churches in France, made a speech at Possiacum before the young king and the queen mother, he spake so effectually, saith Rivet, that a great cardinal who heard it wished that either he had been dumb that day, or that they had all been deaf. This king and queen in the text might be as much convinced, though not thoroughly converted. Humble…
Read John Trapp on Jeremiah 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The queen.—Not the usual word, the Hebrew feminine of king, but literally “the great lady” (“dominatrix” Vulg.), the title of a queen-mother (in this case, probably, of Nehushta, the mother of Jehoiachin, 2 Kings 24:8), sharing the throne during her son’s minority. The same word is used of Maachah, the mother of Asa (1 Kings 15:13; 2 Kings 10:13; 2 Chronicles 15:16), and meets us again in Jeremiah 29:2. Your principalities.—Literally, as in the margin, your head-tires, i.e., the diadems which were signs of kingly state. The word is used nowhere else, and may have been coined by the prophet or taken from the court vocabulary of the time.
Read Charles John Ellicott on Jeremiah 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Say unto the king and to the queen] Probably Jeconiah and his mother, under whose tutelage, being young when he began to reign, he was left, as is very likely. Sit down] Show that ye have humbled yourselves; for your state will be destroyed, and your glorious crown taken from your heads.
Read AdamClarke on Jeremiah 13 →
CambridgeThe Cambridge Bible for Schools and Colleges18, 19. Address to the king and the queen-mother The highest shall be brought low, and the land with its cities emptied by universal captivity. Graf and Du. make the king to be Jehoiakim and thus the queen-mother Zebidah (2 Kings 23:36). Most however take the utterance as belonging to the three months’ reign of his successor, Jehoiachin, whose mother, Nehushta, is referred to in 2 Kings 24:8; 2 Kings 24:12; 2 Kings 24:15. The prominence attached to the queen-mother by Eastern custom would be in that case enhanced by the king’s youth. Cp. Jeremiah 22:26.
Read Cambridge on Jeremiah 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe queen - i. e., “the queen-mother:” the word signifies literally “the great lady.” The king’s mother took precedence of his wives. Sit down - The usual position of slaves.
Read Albert Barnes on Jeremiah 13 →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
Say to the king and to the queen mother: “Take a lowly seat, for your glorious crowns have fallen from your heads.”
Say to the king and to the queen mother, “Humble yourselves. Sit down, for your crowns have come down, even the crown of your glory.
Say to the king and to the queen mother: “Take a lowly seat, for your glorious crowns have fallen from your heads.”
The Lord told me, “Tell the king and the queen mother, ‘Surrender your thrones, for your glorious crowns will be removed from your heads.
Tyndale line
Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory.
Say thou unto the king and to the queen-mother, Humble yourselves, sit down; for your headtires are come down, even the crown of your glory.
Say thou unto the king and to the queen-mother, Humble yourselves, sit down: for your headtires are come down, even the crown of your glory.
Say to the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory.
Say vnto the King and to the Queene, Humble yourselues, sit downe, for the crowne of your glory shall come downe from your heads.
Strictly literal
Say unto the king and to the queen: Humble yourselves, sit down low; for from your heads shall come down the crown of your magnificence.
Say to the king and to the mistress: Make yourselves low — sit still, For come down have your principalities, The crown of your beauty.
Say to the king and to the mistress: Make yourselves low—sit still, || For your principalities have come down, || The crown of your beauty.
Say unto the king and to the queen-mother, Sit down very lowly; for sunk down are your head-attires, the crown of your ornament.
“Say to the king and to the queen mother, 'Come down from your thrones, for your splendid crowns have fallen from your heads.'
From the Latin
Say to the king, and to the queen: Humble yourselves, sit down: for the crown of your glory is come down from your head.
Simplified
Tell the king and the queen mother: Get down from your thrones, because your splendid crowns have fallen from your heads.
Say to the king and to the queen-mother, Make yourselves low, be seated on the earth: for the crown of your glory has come down from your heads.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with a direct correspondence in the translation of the Hebrew terms into Greek. Both texts convey the same message of humility for the rulers.
אֱמֹ֥ר לַמֶּ֛לֶךְ וְלַגְּבִירָ֖ה הַשְׁפִּ֣ילוּ שֵׁ֑בוּ כִּ֤י יָרַד֙ מַרְאֲשׁ֣וֹתֵיכֶ֔ם עֲטֶ֖רֶת תִּֽפְאַרְתְּכֶֽם׃
10 of the 10 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 13:18
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
גְּבִירָה (gbiyrah) is a feminine noun meaning 'queen' or 'mistress.' It can also refer specifically to a 'queen-mother.' The word is derived from גְּבִיר (g'bir), which denotes a master or lord.
גְּבִירָה n.f.
lady, queen
queen-mother
base
H1377 גְּבִירָה
1377 gbiyrah gheb-ee-raw'
feminine of 1376; a mistress:--queen.
see HEBREW for 01376
גְּבִירָה (ge.vi.rah) — queen.
1) queen, lady
2) queen-mother
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/Rd/Ncfsa
muth'-er ('em, "mother," "dam," "ancestress"; meter):
1. Her Position in the Old Testament:
In vain do we look in the Scriptures for traces of the low position which woman occupies in many eastern lands. A false impression has been created by her present position in the East, especially under Mohammedan rule. Her place as depicted in the Scriptures is a totally different one. Women there move on the same social plane with men. They often occupy leading public positions (Ex 15:20; Jud 4:4; 2Ki 22:14). The love of offspring was deeply imbedded in the heart of Hebrew women, and thus motherhood was highly respected. Among the patriarchs women, and especially mothers, occupy a prominent place. In Rebekah's marriage, her mother seems…
The superiority of the Hebrew over all contemporaneous systems of legislation and of morals is strongly shown in the higher estimation of the mother in the Jewish family, as contrasted with modern Oriental as well as ancient Oriental and classical usage. The king’s mother, as appears in the case of Bath-sheba, was treated with special honor. (Exodus 20:12; Leviticus 19:3; 5:16; 21:18,21; 1 Kings 2:29; Proverbs 10:1; 15:20; 17:25; 29:15; 31:1,30)
The Hebrew words AM and AB, mother and father, are simple and easy sounds for infant lips, like mamma and papa in English. See ABBA. "Before the child shall have knowledge to cry, My father, and My mother," Isa 8:4. In addition to the usual meaning of "mother," AM sometimes signifies in the Bible grandmother, 1Ki 15:10, or some remote female ancestor, Ge 3:20. It is put for a chief city, 2Sa 20:19; for a benefactress, Jud 5:7; for a nation, as in the expressive English phrase, "the mother country," Isa 3:12 49:23. The fond affection of a mother is often referred to in…
שָׁפֵל (shaphel) is a Hebrew verb meaning to be or become low or abased. It can refer to both a physical lowering and a figurative humbling, with usages in different forms indicating actions like laying low or humbling oneself. The entries emphasize its application in contexts of humiliation and lowering one's status.
שָׁפֵל vb. be or become low, be abased
Qal
all Is: become (be brought, laid) low
to be lowly of spirit
of sound
Hiph.
usu. fig., lay low
hum. subj. set one in a lower place
as helping vb.: make low, sit down = take low seat
base
H8213 שָׁפֵל be or become low, be abased
8213 shaphel shaw-fale'
a primitive root; to depress or sink (expec. figuratively, to
humiliate, intransitive or transitive):--abase, bring (cast,
put) down, debase, humble (self), be (bring, lay, make, put)
low(-er).
שָׁפֵל (sha.phel) — to abase.
1) to be or become low, sink, be humbled, be abased
1a) (Qal) to be or become low
1b) (Hiphil)
1b1) to lay or bring low, humiliate
1b2) to set in a lower place, show abasement
1b3) to make low, sit down
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
מְרַאֲשָׁוֹת (mar'ashah) refers to a concept of headship or dominion, indicating a place of authority or leadership. It is derived from the root word for 'head' and is used in a plural form to denote collective dominion. The entries suggest its application relates to positions of leadership or principality.
[מְרַאֲשָׁוֹת] n.[f.]pl. denom. place at the head, head-place
base
H4761 מְרַאֲשָׁוֹת, מַרְאָשָׁה, מְרַאֲשָׁה
4761 mar'ashah mar-aw-shaw'
denominative from 7218; properly, headship, i.e. (plural for
collective) dominion:--principality.
see HEBREW for 07218
מְרַאֲשָׁוֹת (mar.a.shah) — head.
1) place at the head, dominion, head place
adv
2) at head place
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp
עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root word עָטַר (atar). It can refer to a literal crown, a decorative wreath, or symbolize honor. The term appears in contexts related to idol imagery and materials like silver and gold.
עֲטָרָה n.f. crown, wreath
of idol-image
of silver and gold
fig. of honour
base
H5850 עֲטָרָה crown, wreath
5850 `atarah at-aw-raw'
from 5849; a crown:--crown.
see HEBREW for 05849
עֲטָרָה (a.ta.rah) — crown.
crown, wreath
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2mp
