Jeremiah 24:9 — Word Study
WLCוּנְתַתִּים֙ לְזַעֲוָ֣ה לְרָעָ֔ה לְכֹ֖ל מַמְלְכ֣וֹת הָאָ֑רֶץ לְחֶרְפָּ֤ה וּלְמָשָׁל֙ לִשְׁנִינָ֣ה וְלִקְלָלָ֔ה בְּכָל־ הַמְּקֹמ֖וֹת אֲשֶֽׁר־ אַדִּיחֵ֥ם שָֽׁם׃
BSAI will make themnâthan a horrorzᵉvâʻâh△ [a trembling, to be feared] and an offenseraʻ [a reproach, a shame] to allkôl [every one of] the kingdomsmamlâkâh [nations, territories] of the earthʼerets [land, world] a disgracecherpâh [a byword, a curse] and an object of scornmâshâl [taunt] ridiculeshᵉnîynâh [mocking, derision] and cursingqᵉlâlâh [a curse, to be hated] whereverkôl [in all places, locations] I have banished themnâdach▸ [driven away, expelled]
| Greek | English | Parsing |
|---|---|---|
| וּנְתַתִּים֙ | and I will make them | Verb qal sequential perfect first person common singular, suffix |
| לְזַעֲוָ֣ה | into a terror | Preposition, noun common feminine singular absolute |
| לְרָעָ֔ה | into an evil | Preposition, noun common feminine singular absolute |
| לְכֹ֖ל | to all | Preposition, noun common masculine singular construct |
| מַמְלְכ֣וֹת | [the] kingdoms of | Noun common, feminine plural construct |
| הָאָ֑רֶץ | the earth | Particle, noun common feminine singular absolute |
| לְחֶרְפָּ֤ה | into a reproach | Preposition, noun common feminine singular absolute |
| וּלְמָשָׁל֙ | and into a byword | Conjunction, preposition, noun common masculine singular absolute |
| לִשְׁנִינָ֣ה | into a taunt | Preposition, noun common feminine singular absolute |
| וְלִקְלָלָ֔ה | and into a curse | Conjunction, preposition, noun common feminine singular absolute |
| בְּכָל־ | in all | Preposition, noun common masculine singular construct |
| הַמְּקֹמ֖וֹת | the places | Particle, noun common feminine plural absolute |
| אֲשֶֽׁר־ | where | Particle |
| אַדִּיחֵ֥ם | I will banish them | Verb hiphil imperfect first person common singular, suffix |
| שָֽׁם׃ | there | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will make them a horror and an offense to all the kingdoms of the earth, a disgrace and an object of scorn, ridicule, and cursing wherever I have banished them. |
| KJV | And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them. |
| ASV | I will even give them up to be tossed to and fro among all the kingdoms of the earth for evil; to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them. |
| YLT | And I have given them for a trembling, For evil — to all kingdoms of the earth, For a reproach, and for a simile, For a byword, and for a reviling, In all the places whither I drive them. |
| WEB | I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them. |
| BBE | I will give them up to be a cause of fear and of trouble among all the kingdoms of the earth; to be a name of shame and common talk and a cutting word and a curse in all the places wherever I will send them wandering. |
Where they part company is וּנְתַתִּים֙ — see How Translations Differ.
The sentence has a main clause followed by several prepositional phrases that elaborate on the consequences of God's judgment.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 24:9
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 Judgment on Judahgenerated
Jeremiah 24:9 describes the dire consequences for the people of Judah as a result of their disobedience. God states that He will make them a horror and an offense to all the kingdoms of the earth, emphasizing the severity of their punishment. This follows a contrast with the good figs, representing those who would be preserved and restored, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 15:4 | I will make them a horror to all the kingdoms of the earth because of what Manasseh son of Hezekiah king of Judah did in Jerusalem. |
| 2 | Jeremiah 34:17 | Therefore this is what the LORD says: You have not obeyed Me; you have not proclaimed freedom, each man for his brother and for his neighbor. So now I proclaim freedom for you, declares the LORD—freedom to fall by sword, by plague, and by famine! I will make you a horror to all the kingdoms of the earth. |
| 3 | Deuteronomy 28:25–37 | The LORD will cause you to be defeated before your enemies. You will march out against them in one direction but flee from them in seven. You will be an object of horror to all the kingdoms of the earth. |
| 4 | Ezekiel 5:1–2 | “As for you, son of man, take a sharp sword, use it as a barber’s razor, and shave your head and beard. Then take a set of scales and divide the hair. |
| 5 | Jeremiah 19:8 | I will make this city a desolation and an object of scorn. All who pass by will be appalled and will scoff at all her wounds. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — וּנְתַתִּים֙, u.ne.ta.Timgenerated
The verb נָתַן (natan) means 'to give' and is used here in the first person singular form, indicating God's direct action. It conveys the sense of making something happen or causing a change in status.
In this context, God is declaring that He will transform the people into something that causes fear and shame, indicating a significant shift from their previous state.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of וּנְתַתִּים֙ as 'I will make them.' The BSB, KJV, ASV, YLT, WEB, and BBE all reflect this intent.
Sentence Structuregenerated
The main verb וּנְתַתִּים֙ governs the sentence, indicating the action God will take. Several prepositional phrases follow, detailing the consequences and the nature of the transformation.
The structure emphasizes the comprehensive impact of God's judgment, as the phrases elaborate on the horror, disgrace, and scorn that will characterize the people among the nations.
Septuagint Backgroundgenerated
The Septuagint translates וּנְתַתִּים֙ as αὐτοὺς, indicating a direct rendering of the subject, which aligns with the Hebrew meaning. This choice reflects the translators' understanding of the people being made into something negative.
The use of διασκορπισμὸν for לְזַעֲוָה suggests a broader interpretation of scattering or dispersion, which may imply a more extensive consequence of their actions.
In plain words — the whole versegenerated
Jeremiah 24:9 shows that God will make the people of Judah a source of horror and disgrace among all the kingdoms of the earth. This punishment highlights their disobedience and the seriousness of their situation, contrasting with the good figs that represent hope and restoration.
Frequently Asked Questionsgenerated
It signifies that they will be seen as terrifying and disgraceful by other nations, reflecting the consequences of their actions.
This judgment emphasizes the seriousness of the people's disobedience and the impact it has on their identity and reputation among other nations.
The good figs represent those who will be preserved and restored, while the bad figs symbolize those who will face God's judgment and disgrace.
It reflects God's justice and the seriousness with which He addresses disobedience, highlighting the consequences that follow.
Reflection Questionsgenerated
- In what ways can I recognize the consequences of my actions in my life?
- How can I ensure that I am living in a way that honors God and avoids disgrace?
- What does it mean to be a source of hope rather than horror to those around me?
- How can I support others who may be facing the consequences of their actions?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 24:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will deliver them to be removed into all the kingdoms of the earth for [their] hurt,.... Jeconiah and the captives with him were only carried into Babylon; but these should be scattered one
Read John Gill on Jeremiah 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
Read Robert Jamieson on Jeremiah 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord by his prophet expresseth those tremendous judgments which he had designed to bring upon this wicked prince and people in the words of Moses the man of God; as well because the Jews had a great reverence (pretendedly at least) for Moses, how little soever they had for Jeremiah; as to let them see that what the Lord here threatened, and suddenly would bring to pass, was but in a just accomplishment of what he before had threatened in his law, by which they ought to have taken warning. The sum is, he would make them a common scoff and by-word, that their misery should be a common proverb, and when men would curse one another, they should wish them like Zedekiah and the Jews.
Read Matthew Poole on Jeremiah 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 24:9 And I will deliver them to be removed into all the kingdoms of the earth for [their] hurt, [to be] a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.Ver. 9. And I will deliver them.] As men throw out naughty figs, rotten apples, or the like. All the figs were carried out, but in diverse baskets, and for diverse purposes. To be a taunt and a curse.] As when they were called in scorn by the heathen Verpi, Apellae, Recutiti, &c., and were noted, as they are still, for a nasty people.
Read John Trapp on Jeremiah 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) To be a reproach and a proverb.—The language of the verse is coloured by that of Deu 28:25; Deuteronomy 28:37, from which most of the words are chosen.
Read Charles John Ellicott on Jeremiah 24 →CambridgeThe Cambridge Bible for Schools and Colleges9. tossed to and fro] See on Jeremiah 15:4. The v. is the substance of Deu 28:25; Deuteronomy 28:37.
Read Cambridge on Jeremiah 24 →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
I will make them a horror and an offense to all the kingdoms of the earth, a disgrace and an object of scorn, ridicule, and cursing wherever I have banished them.
I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them.
I will make them a horror and an offense to all the kingdoms of the earth, a disgrace and an object of scorn, ridicule, and cursing wherever I have banished them.
I will bring such disaster on them that all the kingdoms of the earth will be horrified. I will make them an object of reproach, a proverbial example of disaster. I will make them an object of ridicule, an example to be used in curses. That is how they will be remembered wherever I banish them.
Tyndale line
And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
I will even give them up to be tossed to and fro among all the kingdoms of the earth for evil; to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
I will even give them up to be tossed to and fro among all the kingdoms of the earth for evil; to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
I will euen giue them for a terrible plague to all the kingdomes of the earth, and for a reproche, and for a prouerbe, for a common talke, and for a curse, in all places where I shall cast them.
Strictly literal
And I will give them over to be driven hither and thither unto all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them;
And I have given them for a trembling, For evil — to all kingdoms of the earth, For a reproach, and for a simile, For a byword, and for a reviling, In all the places whither I drive them.
And I have given them for a trembling, || For evil—to all kingdoms of the earth, || For a reproach, and for an allegory, || For a byword, and for a reviling, || In all the places to where I drive them.
And I will make them a horror because of [their] mishaps unto all the kingdoms of the earth, a disgrace and a proverb, a byword and a curse, in all the places whither I will drive them.
I will turn them into a frightening thing, a disaster, in the sight of all the kingdoms on earth, a disgrace and a subject for proverbs, taunts, and curses in every place where I will have driven them.
From the Latin
And I will deliver them up to vexation, and affliction, to all the kingdoms of the earth: to be a reproach, and a byword, and a proverb, and to be a curse in all places, to which I have cast them out.
Simplified
I'm going to make an example of them that will horrify and offend everyone on earth. They will be disgraced, mocked, ridiculed, and cursed everywhere I've exiled them.
I will give them up to be a cause of fear and of trouble among all the kingdoms of the earth; to be a name of shame and common talk and a cutting word and a curse in all the places wherever I will send them wandering.
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 on the wording of this verse, with 14 out of 15 words matching. This indicates a strong consistency in the message conveyed across these ancient texts.
וּנְתַתִּים֙ לְזַעֲוָ֣ה לְרָעָ֔ה לְכֹ֖ל מַמְלְכ֣וֹת הָאָ֑רֶץ לְחֶרְפָּ֤ה וּלְמָשָׁל֙ לִשְׁנִינָ֣ה וְלִקְלָלָ֔ה בְּכָל־ הַמְּקֹמ֖וֹת אֲשֶֽׁר־ אַדִּיחֵ֥ם שָֽׁם׃
14 of the 15 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 24:9
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.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-1cs | Suff — Verb qal sequential perfect first person common singular · suffixHc/Vqq1cs/Sp3mp
זְוָעָה (za'avah) refers to a state of trembling or horror, indicating something that causes terror. The term is linked to agitation and maltreatment, suggesting a sense of distress or trouble. It is derived from a related root, but the entries do not provide specific verse references.
זְוָעָה, and, by transpos., זַעֲוָה n.f. a trembling, i.e. object of trembling, terror
base
H2189 זְוָעָה, and, by transpos., זַעֲוָה a trembling, i.e. object of trembling, terror
2189 za`avah zah-av-aw'
by transposition for 2113; agitation, maltreatment:--X
removed, trouble.
see HEBREW for 02113
זַעֲוָה (za.a.vah) — horror.
a horror, trembling, object of terror or trembling
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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-fp — Noun common · feminine plural constructHNcfpc
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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
מָשָׁל (mashal) refers to a proverb or parable, often characterized by parallelism and typically found in Hebrew Wisdom literature. It encompasses various forms such as aphorisms, bywords, and ethical maxims. The word is derived from a root suggesting superiority in mental action, indicating its metaphorical nature.
מָשָׁל n.m. proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
base
H4912 מָשָׁל proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
4912 mashal maw-shawl'
apparently from 4910 in some original sense of superiority in
mental action; properly, a pithy maxim, usually of
metaphorical nature; hence, a simile (as an adage, poem,
discourse):--byword, like, parable, proverb.
see HEBREW for 04910
מָשָׁל (ma.shal) — proverb.
1) proverb, parable
1a) proverb, proverbial saying, aphorism
1b) byword
1c) similitude, parable
1d) poem
1e) sentences of ethical wisdom, ethical maxims
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
שְׁנִינָה (shniynah) refers to a sharp or cutting word, often used to describe a taunt or gibe. It is derived from the root meaning something pointed. The entries consistently emphasize its connotation of verbal sharpness and insult.
שְׁנִינָה n.f. sharp (cutting) word, taunt
base
H8148 שְׁנִינָה sharp (cutting) word, taunt
8148 shniynah shen-ee-naw'
from 8150; something pointed, i.e. a gibe:--byword, taunt.
see HEBREW for 08150
שְׁנִינָה (she.ni.nah) — taunt.
sharp word, sharp (cutting) word, taunt, gibe
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
קְלָלָה (qlalah) means 'curse' and is derived from the root word for vilification. It encompasses meanings related to cursing, vilification, and execration. The term appears in contexts of condemnation and negative speech.
קְלָלָה 33 n.f. curse
base
H7045 קְלָלָה curse
7045 qlalah kel-aw-law'
from 7043; vilification:--(ac-)curse(-d, - ing).
see HEBREW for 07043
קְלָלָה (qe.la.lah) — curse.
curse, vilification, execration
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
HTd/Ncfpa — Particle · noun common feminine plural absoluteHTd/Ncfpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
נָדַח (nadach) is a Hebrew verb meaning to impel, thrust, or banish. It encompasses a variety of actions, including driving away, compelling, and being thrust out or banished. The word appears in different forms, indicating various nuances such as being hunted or thrust into darkness. There is no significant disagreement among lexicons regarding its meanings.
[נָדַח] vb. impel, thrust, banish
Qal trans.
impel (i.e. wield) an axe
thrust away, banish
Niph.
be impelled
be thrust out, banished
driven away (fr. herd, i.e.) straying
thrust away, aside
Pu. thrust into darkness
Hiph.
thrust, move, impel
thrust out, banish
thrust away, aside
compel, force, subj. adulteress (by flattery)
Hoph. chased, hunted
base
H5080 [נָדַח] impel, thrust, banish .trans. . impel (i.e. wield) an axe
. thrust away, banish
. . be impelled
. be thrust out, banished
. driven away (fr. herd, i.e.) straying
. thrust away, aside
. thrust into darkness
. . thrust, move, impel
. thrust out, banish
. thrust away, aside
. compel, force, subj. adulteress (by flattery)
. chased, hunted
5080 nadach naw-dakh'
a primitive root; to push off; used in a great variety of
applications, literally and figuratively (to expel, mislead,
strike, inflict, etc.):--banish, bring, cast down (out),
chase, compel, draw away, drive (away, out, quite), fetch a
stroke, force, go away, outcast, thrust away (out), withdraw.
נָדַח (na.dach) — to banish.
1) to impel, thrust, drive away, banish
1a) (Qal)
1a1) to impel
1a2) to thrust away, banish
1b) (Niphal)
1b1) to be impelled
1b2) to be thrust out, be banished
1b2a) banished, outcast (participle)
1b3) to be driven away
1b4) to be thrust away, thrust aside
1c) (Pual) to be thrust into
1c1) thrust (participle)
1d) (Hiphil)
1d1) to thrust, move, impel
1d2) to thrust out, banish
1d3) to thrust away, thrust aside
1e) (Hophal) to be chased, be hunted
1e1) chased, hunted (participle)
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3mp
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
HD — AdverbHD