Jeremiah 18:7 — Word Study
WLCרֶ֣גַע אֲדַבֵּ֔ר עַל־ גּ֖וֹי וְעַל־ מַמְלָכָ֑ה לִנְת֥וֹשׁ וְלִנְת֖וֹץ וּֽלְהַאֲבִֽיד׃
BSA◂At any timeregaʻ [given, moment, instant] I might announcedâbar▸ [speak, proclaim] thatʻal a nationgôwy [Gentile, large group] or kingdommamlâkâh [domain, territory] will be uprootednâthash [plucked up, torn away] torn downnâthats [pulled down, broken down] and destroyedʼâbad [perish, lost]
| Greek | English | Parsing |
|---|---|---|
| רֶ֣גַע | a moment | Noun common, masculine singular absolute |
| אֲדַבֵּ֔ר | I will speak | Verb, Piel, imperfect first person common singular |
| עַל־ | on | Preposition |
| גּ֖וֹי | a nation | Noun common, masculine singular absolute |
| וְעַל־ | and on | Conjunction, preposition |
| מַמְלָכָ֑ה | a kingdom | Noun common, feminine singular absolute |
| לִנְת֥וֹשׁ | to pluck up | Preposition, verb qal infinitive construct common |
| וְלִנְת֖וֹץ | and to pull down | Conjunction, preposition, verb qal infinitive construct common |
| וּֽלְהַאֲבִֽיד׃ | and to destroy | Conjunction, preposition, verb hiphil infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At any time I might announce that a nation or kingdom will be uprooted, torn down, and destroyed. |
| KJV | At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; |
| ASV | At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it; |
| YLT | The moment I speak concerning a nation, And concerning a kingdom, To pluck up and to break down, and to destroy, |
| WEB | At the instant I speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it, |
| BBE | Whenever I say anything about uprooting a nation or a kingdom, and smashing it and sending destruction on it; |
The translations agree on the essential meaning of the verse, conveying God's authority to uproot and destroy nations.
The sentence has a main clause with a subordinate phrase detailing the subject and an infinitive phrase describing the actions, illustrating the structure of God's declaration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָבַר
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 18:7
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 — God's Sovereignty Over Nationsgenerated
Jeremiah 18:7 expresses God's authority to declare judgment upon nations and kingdoms. He emphasizes that His decisions can change based on the actions of those nations, illustrating His sovereignty and willingness to show mercy if they turn from their evil ways, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 1:10 | See, I have appointed you today over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and plant.” |
| 2 | Jeremiah 12:14–17 | This is what the LORD says: “As for all My evil neighbors who attack the inheritance that I bequeathed to My people Israel, I am about to uproot them from their land, and I will uproot the house of Judah from among them. |
| 3 | Jeremiah 25:9–14 | behold, I will summon all the families of the north, declares the LORD, and I will send for My servant Nebuchadnezzar king of Babylon, whom I will bring against this land, against its residents, and against all the surrounding nations. So I will devote them to destruction and make them an object of horror and contempt, an everlasting desolation. |
| 4 | Jeremiah 45:4 | Thus Jeremiah was to say to Baruch: “This is what the LORD says: Throughout the land I will demolish what I have built and uproot what I have planted. |
| 5 | Amos 9:8 | Surely the eyes of the Lord GOD are on the sinful kingdom, and I will destroy it from the face of the earth. Yet I will not utterly destroy the house of Jacob,” declares the LORD. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — רֶגַע, Re.ga'generated
The noun רֶגַע (rega) denotes a very brief period of time, such as a moment or instant. It is derived from a root meaning 'to wink,' highlighting its fleeting nature and the suddenness with which God can act.
This word's usage here signifies that God's announcements of judgment can come at any time, underscoring the immediacy of His authority and the potential for swift action.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse agree on the meaning of the key words, with each version conveying the idea of God's authority to uproot and destroy nations at any moment.
Sentence Structuregenerated
The main finite verb is אֲדַבֵּר, I will speak, which governs several phrases: a prepositional phrase indicating the subject of the announcement, and three infinitive phrases detailing the actions of uprooting, pulling down, and destroying.
The structure emphasizes the immediacy of God's declaration, with the verb leading the sentence and the actions that follow illustrating the consequences of His word.
Septuagint Backgroundgenerated
The Septuagint uses the word πέρας, which means 'limit' or 'end,' to translate רֶגַע. This choice indicates a focus on the definitive nature of God's pronouncements, suggesting that His judgments have a clear endpoint.
This translation reflects a narrowing of the concept from a fleeting moment to a decisive action, emphasizing the seriousness of God's announcements.
In plain words — the whole versegenerated
Jeremiah 18:7 shows that God can announce judgment on a nation or kingdom at any time. He emphasizes that if a nation turns from its evil ways, He may choose to relent from the disaster He planned, highlighting His sovereignty and mercy.
Frequently Asked Questionsgenerated
It signifies God's authority to judge and remove nations or kingdoms that act against His will, illustrating His power over all creation.
This indicates God's willingness to show mercy and change His plans if a nation repents and turns from its wickedness.
It reveals God's dual nature as both a just judge and a merciful redeemer, willing to forgive those who turn from their evil ways.
It emphasizes the suddenness with which God can act, reminding us that His judgments can come unexpectedly.
Reflection Questionsgenerated
- In what areas of my life do I need to turn away from evil to receive God's mercy?
- How can I be more aware of God's authority in the world around me?
- What does it mean for me to respond to God's warnings in my life?
- How can I share the message of God's judgment and mercy with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's judgment and mercy, emphasizing the importance of repentance.
[Daniel 4:27] "'Wherefore, O king, let my counsel meet with thy favor, and make up for thy sins by deeds of charity, and thine iniquities by showing mercy to the poor.Early Church Fathers on Jeremiah 18 →
You may as well accuse God of falsehood because he said by the mouth of Jonah: “Yet three days, and Nineveh shall be overthrown.” But God will reply by the mouth of Jeremiah,Early Church Fathers on Jeremiah 18 →
If only the sinner would have recourse to repentance as quickly as God is willing to change that fixed sentence. Listen to the Lord through the prophet promise the greatest hope to the human race: “Finally I shall speak against a nation…Early Church Fathers on Jeremiah 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 18:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[At what] instant I shall speak concerning a nation, and concerning a kingdom,.... By way of threatening: or, "the moment I shall speak" (s), c as soon as ever I have declared concerning any people
Read John Gill on Jeremiah 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAt what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; At what instant - in a moment, when the nation least expects it.
Read Robert Jamieson on Jeremiah 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod thus speaketh concerning nations and kingdoms more immediately in his word, or more mediately by his prophets and ministers; he told Jeremiah, , that he had set him over nations, to root out, and to pull down
Read Matthew Poole on Jeremiah 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 18:7 [At what] instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy [it];Ver. 7. At what instant I shall speak.] As God loveth to forewarn; and he therefore threateneth, that he may not punish, for he would be prevented.
Read John Trapp on Jeremiah 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-10) At what instant I shall speak concerning a nation . . .—The words carry the thoughts of the prophet back to those which had been stamped indelibly on his memory when he was first called to his work (Jeremiah 1:10). He is now taught that that work was throughout conditional. In bold anthropomorphic speech Jehovah represents himself as changing His purpose, even suddenly, “in an instant,” if the nation that is affected by it passes from evil to good or from good to evil. The seeming change is but the expression of an unchanged eternal Law of Righteousness, dealing with men according to their works. This, and not the assertion of an arbitrary, irresistibly predestinating will, was the…
Read Charles John Ellicott on Jeremiah 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. - 10. At what instant I shall speak concerning a nation, &c. - If that nation, against whom, &c. - And at what instant, &c. - If it do evil, &c.] These verses contain what may be called God's decree by which the whole of his conduct towards man is regulated. If he purpose destruction against an offending person, if that person repent and turn to God, he shall live and not die. If he purpose peace and salvation to him that walketh uprightly, if he turn from God to the world and sin, he shall die and not live.
Read AdamClarke on Jeremiah 18 →Albert Barnes1798–1870Barnes' Notes on the BibleAt what instant - literally, “in a moment.” Here, “at one time - at another time.”
Read Albert Barnes on Jeremiah 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7, 9. At what instant… at what instant — These phrases are correlative, like the now… now, of Jeremiah 18:11.
Read Daniel Denison Whedon on Jeremiah 18 →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
At any time I might announce that a nation or kingdom will be uprooted, torn down, and destroyed.
At the instant I speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it,
At any time I might announce that a nation or kingdom will be uprooted, torn down, and destroyed.
There are times, Jeremiah, when I threaten to uproot, tear down, and destroy a nation or kingdom.
Tyndale line
At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it;
At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it;
At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it;
At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it ;
I will speake suddenly against a nation or against a kingdome to plucke it vp, and to roote it out and to destroy it.
Strictly literal
At the moment that I speak concerning a nation and concerning a kingdom, to pluck up, and to break down, and to destroy,
The moment I speak concerning a nation, And concerning a kingdom, To pluck up and to break down, and to destroy,
The moment I speak concerning a nation, || And concerning a kingdom, || To pluck up and to break down, and to destroy,
At one instant I speak concerning a nation, and concerning a kingdom, to root out, and to pull down, and to destroy it;
At one moment, I may proclaim something about a nation or a kingdom, that I will drive it out, tear it down, or destroy it.
From the Latin
I will suddenly speak against a nation, and against a kingdom, to root out, and to pull down, and to destroy it.
Simplified
At one time it could happen that I announce that a nation or a kingdom is going to be uprooted, torn down, and destroyed.
Whenever I say anything about uprooting a nation or a kingdom, and smashing it and sending destruction on it;
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 largely agree in their wording, with 7 of the 9 words matched. The Septuagint's rendering reflects its own structure and interpretation, but the core message remains consistent across both texts.
רֶ֣גַע אֲדַבֵּ֔ר עַל־ גּ֖וֹי וְעַל־ מַמְלָכָ֑ה לִנְת֥וֹשׁ וְלִנְת֖וֹץ וּֽלְהַאֲבִֽיד׃
7 of the 9 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 18:7
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.
רֶ֫גַע (rega) refers to a very brief period of time, translated as 'moment' or 'instant.' It can denote a short space of time, such as 'for a moment' or 'in a moment.' The word is derived from a root meaning 'to wink,' emphasizing its fleeting nature.
רֶ֫גַע n.m. a moment
base
H7281 רֶ֫גַע a moment
7281 rega` reh'-gah
from 7280. a wink (of the eyes), i.e. a very short space of
time:--instant, moment, space, suddenly.
see HEBREW for 07280
רֶ֫גַע (re.ga) — moment.
1) a moment
adv
2) for a moment, at one moment...at another moment
with prep
3) in a moment
N-ms — Noun common · masculine singular absoluteHNcmsa
mo'-ment (regha`, "a wink"; atomos, "an atom," stigme, "a point," parautika, immediately," "forthwith"): "Moment" is not used in Scripture for a division of time, but for an instant of time, as the wink or twinkling of the eye (Ex 33:5; Nu 16:21,45; La 4:6; 1Co 15:52), or for a short period of time (Job 20:5; Ps 30:5; Isa 26:20; 2Co 4:17). The division of the hour into sixty minutes was certainly known in Babylonia, and the Jews were made acquainted with it, at…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HC/R — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מַמְלָכָה (mamlakah) refers to concepts of kingdom, sovereignty, dominion, and reign. It is derived from the root word for dominion and can denote both an abstract estate of rule and a concrete realm or country. The term is noted to primarily refer to non-Israelite kingdoms in some contexts.
מַמְלָכָה n.f. kingdom, sovereignty, dominion, reign
kingdom, realm, chiefly non-Isr.
sovereignty, dominion
reign
base
H4467 מַמְלָכָה kingdom, sovereignty, dominion, reign . kingdom, realm, chiefly non-Isr.
. sovereignty, dominion
. reign
4467 mamlakah mam-law-kaw'
from 4427; dominion, i.e. (abstractly) the estate (rule) or
(concretely) the country (realm):--kingdom, king's, reign,
royal.
see HEBREW for 04427
מַמְלָכָה (mam.la.khah) — kingdom.
1) kingdom, dominion, reign, sovereignty
1a) kingdom, realm
1b) sovereignty, dominion
1c) reign
N-fs — Noun common · feminine singular absoluteHNcfsa
נָתַשׁ (nathash) is a Hebrew verb meaning to pull or pluck up, and it conveys the idea of uprooting or destroying. It can appear in various forms, including Qal (to pull up), Niphal (to be plucked up), and Hophal (to be plucked up). The entries consistently emphasize its destructive connotation, with no significant disagreement among the lexicons.
נָתַשׁ vb. pull or pluck up, root out
Qal pull or pluck up
Niph. it shall not be rooted up
Hoph. and she was rooted up
base
H5428 נָתַשׁ pull or pluck up, root out
5428 nathash naw-thash'
a primitive root; to tear away:--destroy, forsake, pluck
(out, up, by the roots), pull up, root out (up), X utterly.
נָתַשׁ (na.tash) — to uproot.
1) to pull up, expel, root out, pluck up
1a) (Qal) to pull or pluck up
1b) (Niphal) to be plucked up
1c) (Hophal) to be plucked up
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word נָתַץ (nathats) is a primitive root meaning to tear down or break down. It encompasses various forms, including pulling down, destroying, and overthrowing, with different grammatical aspects indicating active and passive forms. The entries describe its use in both literal and figurative contexts, but do not reference specific verses.
נָתַץ vb. pull down, break down
Qal
lit. pull down a structure
fig.
Niph. be pulled, broken, down
Pi. tear down (chiefly late)
Pu. be torn down
Hoph. be broken down, broken
base
H5422 נָתַץ pull down, break down
5422 nathats naw-thats'
a primitive root; to tear down:--beat down, break down
(out), cast down, destroy, overthrow, pull down, throw down.
נָתַץ (na.tats) — to tear.
1) to pull down, break down, cast down, throw down, beat down, destroy, overthrow, break out (teeth)
1a) (Qal)
1a1) to pull down
1a2) to break down, break off
1b) (Niphal) to be pulled or broken down
1c) (Piel) to tear down
1d) (Pual) to be torn down
1e) (Hophal) to be broken, be broken down
Conj | Prep | V-Qal-Inf-a — Conjunction · preposition · verb qal infinitive construct commonHC/R/Vqcc
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Conj | Prep | V-Hiphil-Inf-a — Conjunction · preposition · verb hiphil infinitive construct commonHC/R/Vhcc