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Jeremiah 29:22 — Word Study

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WLCוְלֻקַּ֤ח מֵהֶם֙ קְלָלָ֔ה לְכֹל֙ גָּל֣וּת יְהוּדָ֔ה אֲשֶׁ֥ר בְּבָבֶ֖ל לֵאמֹ֑ר יְשִֽׂמְךָ֤ יְהוָה֙ כְּצִדְקִיָּ֣הוּ וּכְאֶחָ֔ב אֲשֶׁר־ קָלָ֥ם מֶֽלֶךְ־ בָּבֶ֖ל בָּאֵֽשׁ׃

BSABecauselâqach allkôl [every single one, the entire group] the exilesgâlûwth [captives, prisoners of war] of JudahYᵉhûwdâh [the tribe descended from Judah, the son of Jacob] whoʼăsher are in BabylonBâbel [a city and empire of confusion] will use this curseqᵉlâlâh [a wish for harm or evil] May the LORDYᵉhôvâh [Yehovah, The covenant Name of God] makesûwm you like ZedekiahTsidqîyâh [Jehovah is righteous] and AhabʼAchʼâb [a king of Israel who did many bad things] whomʼăsher the kingmelek [a royal person, a ruler] of BabylonBâbel [a city and empire of confusion] roastedqâlâh [to roast, to parch] in the fireʼêsh [burning, flame]

Word
Listen & take awayJeremiah 29
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 22 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ba.'Esh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Jeremiah 29:22quick helps
In a sentenceThis verse presents a curse that the exiles of Judah will use, invoking the fate of two infamous figures.
Who is speakingThe LORD speaks through the prophet Jeremiah, addressing the exiles.
Where we areIn a prophecy about the consequences of false prophets among the exiles.
The hard wordקְלָלָ֔ה
Take awayThe curse reflects the severe judgment awaiting those who mislead others.
7 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectקְלָלָה verbלָקַח The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 29:22

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 Prophecy Concerning False Prophetsgenerated

21This is what the LORD of Hosts, the God of Israel, says about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying to you lies in My name: “I will deliver them to Nebuchadnezzar king of Babylon, and he will kill them before your very eyes.
22Because of them, all the exiles of Judah who are in Babylon will use this curse: ‘May the LORD make you like Zedekiah and Ahab, whom the king of Babylon roasted in the fire!’
23For they have committed an outrage in Israel by committing adultery with the wives of their neighbors and speaking lies in My name, which I did not command them to do. I am He who knows, and I am a witness, declares the LORD.”
24You are to tell Shemaiah the Nehelamite that

Jeremiah 29:22 addresses the exiles in Babylon, warning them about the consequences of false prophecies. The LORD declares that they will use a curse invoking the names of Zedekiah and Ahab, who faced dire fates due to their actions. This curse reflects the seriousness of leading others astray and serves as a reminder of divine judgment, much like the warnings found in other prophetic texts, such as Jeremiah 23:1-2.


Cross References

ReferenceText (BSB)
1Genesis 48:20So that day Jacob blessed them and said: “By you shall Israel pronounce this blessing: ‘May God make you like Ephraim and Manasseh.’” So he put Ephraim before Manasseh.
2Ruth 4:11“We are witnesses,” said the elders and all the people at the gate. “May the LORD make the woman entering your home like Rachel and Leah, who together built up the house of Israel. May you be prosperous in Ephrathah and famous in Bethlehem.
3Isaiah 65:15You will leave behind your name as a curse for My chosen ones, and the Lord GOD will slay you; but to His servants He will give another name.
41 Corinthians 16:22If anyone does not love the Lord, let him be under a curse. Come, O Lord!
5Daniel 3:6–21And whoever does not fall down and worship will immediately be thrown into the blazing fiery furnace.”

The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to


The Key Word קְלָלָ֔ה, ke.la.Lahgenerated

The Hebrew word קְלָלָה (*qlalah*) means 'curse' and is derived from the root for vilification. It encompasses wishes for harm or evil directed at someone. In this context, it signifies a formal invocation of judgment against those who mislead others.

Curses in the Bible often carry weighty implications and are taken seriously, reflecting the consequences of actions. Here, the exiles are warned about the fate of Zedekiah and Ahab, emphasizing the seriousness of their situation.


How Translations Differ — measured against the Berean Standard Biblegenerated

The translations generally agree on the meaning of קְלָלָ֔ה as 'curse'.


Sentence Structuregenerated

The main verb of the verse is יְשִֽׂמְךָ֤, may he make you, which governs the entire clause. The structure includes prepositional phrases indicating the source of the curse and the subjects involved, leading to a clear and direct statement of the curse.

The Hebrew word order emphasizes the curse itself, placing it at the forefront of the statement, highlighting its significance in the context of the prophecy.


Septuagint Backgroundgenerated

The Septuagint translates קְלָלָ֔ה as κατάραν, which also means 'curse'. This choice aligns closely with the Hebrew meaning but may reflect a slightly different nuance in the Greek context, emphasizing the invocation of divine judgment.

The use of κατάραν suggests a formal and serious declaration, consistent with the weight of the curse being pronounced.


In plain words — the whole versegenerated

Jeremiah 29:22 tells us that the exiles of Judah in Babylon will invoke a curse, wishing that they may be like Zedekiah and Ahab, who faced severe consequences. This curse serves as a warning against false prophets and highlights the seriousness of their situation.


Frequently Asked Questionsgenerated

What does the curse signify?

The curse signifies a wish for harm and reflects the judgment that awaits those who mislead others, particularly false prophets.

Who were Zedekiah and Ahab?

Zedekiah was the last king of Judah, and Ahab was a notorious king of Israel known for his evil deeds. Both serve as examples of the consequences of leading others astray.

Why is this curse important?

This curse is important as it emphasizes the seriousness of the situation for the exiles and serves as a reminder of divine judgment against falsehood.

How does this relate to other prophetic texts?

This verse relates to other prophetic texts that warn against false prophets and highlight the consequences of disobedience, similar to messages found in books like Ezekiel and Isaiah.


Reflection Questionsgenerated

  1. What lessons can we learn from the fates of Zedekiah and Ahab regarding leadership and responsibility?
  2. How can we ensure that we are not led astray by false teachings in our own lives?
  3. In what ways can we support those who are struggling with the consequences of misleading guidance?
  4. How do we understand the concept of curses in our modern context?

The early church on this verse — how the Fathers read it

Jerome references this verse in his writings, discussing the implications of the curse and the figures involved.

JeromeSt. Jerome, Commentary on Daniel, CHAPTER THIRTEEN c. 347–420
[Daniel 13:5] "And there were two of the elders of the people (the Vulgate omits: of the people) who were appointed judges that year." There was a Jew who used to allege that these men were Ahab and Zedekiah (variant: Alchias and…
Early Church Fathers on Jeremiah 29 →
JeromeSt. Jerome, Commentary on Daniel, CHAPTER THIRTEEN c. 347–420
[Daniel 13:60] "And the whole congregration (Vulgate: assembly) cried out with a great voice and blessed God, who saveth those who trust in Him..." If the whole congregation put them to death,
Early Church Fathers on Jeremiah 29 →
JeromeLETTER 22.4 c. 347–420
So long as we are held down by this frail body, so long as we have our treasure in earthen vessels, so long as the flesh lusts against the spirit and the spirit against the flesh, there can be no sure victory.
Early Church Fathers on Jeremiah 29 →

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on Jeremiah 29:22 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And of them shall be taken up a curse by all the captivity of Judah which [are] in Babylon,.... A form of cursing; when they cursed anyone, or wished him ill, it should be in such like manner as

Read John Gill on Jeremiah 29 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire; Of them

Read Robert Jamieson on Jeremiah 29 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

As false teachers are of the highest sort of transgressors, speaking lies in the name and under pretence of the authority of the God of truth; so God in his providence ordinarily makes them the greatest examples of his vengeance. God threateneth to bring them to an end that should turn into a proverb, that when men had a mind to curse others, wishing them the greatest evils, they should pray to God to make them like Ahab and Zedekiah, whom the king of Babylon burnt, or roasted in the fire; the word Mlq signifieth both, ; and roasting signifieth only to burn by degrees, which probably was the specifical punishment of these two false prophets, for we learn from the instance of the three…

Read Matthew Poole on Jeremiah 29 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Jeremiah 29:22 And of them shall be taken up a curse by all the captivity of Judah which [are] in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;Ver. 22. And of them shall be taken up a curse.] They had blessed themselves, though the Lord abhorred them, and sought to set up themselves in the hearts of the people, being gloriae animalia, popularis aurae vilissima mancipia, as Jerome saith of Crates the philosopher; they shall therefore "leave their names for a curse." Whom the king of Babylon roasted in the fire.] Burnt them with a soft slow fire, as the Papists did John Huss, Bishop Ridley, and many other innocent martyrs; but…

Read John Trapp on Jeremiah 29 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(22) Of them shall be taken up a curse . . .—We note the characteristic tendency of Hebrew thought to fix on individual cases of highest blessedness, as in Rth 4:11, or of deepest shame, as here, and to bring them into formulae of blessing and of cursing.

Read Charles John Ellicott on Jeremiah 29 →
CambridgeThe Cambridge Bible for Schools and Colleges

20–23. The prophets in Babylonia, of whom the exiles speak in Jeremiah 29:15, shall perish by a cruel death.

Read Cambridge on Jeremiah 29 →
Albert Barnes1798–1870Barnes' Notes on the Bible

A curse - There is a play here of words. which probably was the cause why the death of these men passed into a proverb.

Read Albert Barnes on Jeremiah 29 →

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

BSBBerean Standard Bible2020

Because of them, all the exiles of Judah who are in Babylon will use this curse: ‘May the LORD make you like Zedekiah and Ahab, whom the king of Babylon roasted in the fire!’

WEBWorld English Bible2000

A curse will be taken up about them by all the captives of Judah who are in Babylon, saying, ‘Yahweh make you like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;’

MSBMajority Standard Bible2022

Because of them, all the exiles of Judah who are in Babylon will use this curse: ‘May the LORD make you like Zedekiah and Ahab, whom the king of Babylon roasted in the fire!’

NETBNew English Translation2006

And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, “May the Lord treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!”

Tyndale line

KJVKing James Version1611

And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;

ASVAmerican Standard Version1901

and of them shall be taken up a curse by all the captives of Judah that are in Babylon, saying, Jehovah make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;

RVARevised Version, American1894

and of them shall be taken up a curse by all the captives of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king Babylon roasted in the fire:

NWBWebster's Bible1833

And concerning them shall be taken up a curse by all the captivity of Judah who are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;

GNVGeneva Bible1599

And al they of the captiuitie of Iudah, that are in Babel, shall take vp this curse against them, and say, The Lord make thee like Zedekiah and like Ahab, whome the King of Babel burnt in the fire,

Strictly literal

DBYDarby Translation1890

And of them shall be taken up a curse by all the captivity of Judah that are in Babylon, saying, Jehovah make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;

YLTYoung's Literal Translation1862

And taken from them hath been a reviling by all the removed of Judah that [are] in Babylon, saying, Jehovah doth set thee as Zedekiah, and as Ahab, whom the king of Babylon roasted with fire;

LSVLiteral Standard Version2020

and because of them a reviling has been taken by all the expulsion of Judah that [are] in Babylon, saying, YHWH sets you as Zedekiah, and as Ahab, whom the king of Babylon roasted with fire;

ILTInterlinear Literal Translation2000

And a curse shall be derived from them for all the exiles of Judah who are in Babylon, saying, “May the Lord make thee like Zedekiah and like Achab, whom the king of Babylon roasted in the fire;”

ULBUnlocked Literal Bible2017

Then a curse will be spoken about these persons by all the captives of Judah in Babylon. The curse will say: May Yahweh make you like Zedekiah and Ahab, whom the king of Babylon roasted in fire.

From the Latin

DRADouay-Rheims (Challoner)1899

And of them shall be taken up a curse by all the captivity of Juda, that are in Babylon, saying: The Lord make thee like Sedecias, and like Achab, whom the king of Babylon fried in the fire:

Simplified

FBVFree Bible Version2020

Because of what happens to them, all the exiles of Judah in Babylon will curse others like this: “May the Lord treat you like Zedekiah and Ahab, burned alive by the king of Babylon!”

BBEBible in Basic English1949

And their fate will be used as a curse by all the prisoners of Judah who are in Babylon, who will say, May the Lord make you like Zedekiah and like Ahab, who were burned in the fire by the king of Babylon;

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.

וְandclauseverbלֻקַּ֤חit.will.be.takenprepositional phrase · prepositionalמֵfromהֶם֙themsubjectקְלָלָ֔הa.curseprepositional phrase · prepositionalלְbynoun phraseכֹל֙allnoun phrasenoun phraseגָּל֣וּתthe.exile[s]יְהוּדָ֔הof.Judahrelpאֲשֶׁ֥רwhoclauseprepositional phrase · predicateבְּ[are].inבָבֶ֖לBabylonprepositional phrase · prepositionalלֵ(cmp)clauseverbאמֹ֑רsayingclauseverbיְשִֽׂמְmayobjectךָ֤he.make.yousubjectיְהוָה֙Yahwehprepositional phrase · prepositionalprepositional phraseprepositional phraseכְּlikeצִדְקִיָּ֣הוּZedekiahוּandprepositional phraseכְlikeאֶחָ֔בAhabprepositional phrasenoun phraserelpאֲשֶׁרwhomclauseverbקָלָ֥heobjectםroasted.themnoun phrase · subjectמֶֽלֶךְthe.kingבָּבֶ֖לof.Babylonprepositional phrase · prepositionalבָּinnoun phrasetheאֵֽשׁfire

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 only minor differences in word order. The Septuagint matches 16 of the 18 words in the Hebrew text, indicating a strong alignment in meaning and intent.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וְלֻקַּ֤ח מֵהֶם֙ קְלָלָ֔ה לְכֹל֙ גָּל֣וּת יְהוּדָ֔ה אֲשֶׁ֥ר בְּבָבֶ֖ל לֵאמֹ֑ר יְשִֽׂמְךָ֤ יְהוָה֙ כְּצִדְקִיָּ֣הוּ וּכְאֶחָ֔ב אֲשֶׁר־ קָלָ֥ם מֶֽלֶךְ־ בָּבֶ֖ל בָּאֵֽשׁ׃

Septuagintthe Greek the translators chose, word by word
וְלֻקַּ֤חλήμψονταιמֵהֶם֙αὐτῶνקְלָלָ֔הκατάρανלְכֹל֙πάσῃיְהוּדָ֔הιουδαבְּבָבֶ֖לβαβυλῶνιלֵאמֹ֑רλέγοντεςיְשִֽׂמְךָ֤σεיְהוָה֙κύριοςכְּצִדְקִיָּ֣הוּσεδεκιανוּכְאֶחָ֔בαξιαβאֲשֶׁר־οὓςקָלָ֥םἀπετηγάνισενמֶֽלֶךְ־βασιλεὺςבָּבֶ֖לβαβυλῶνοςבָּאֵֽשׁ׃πυρὶ

16 of the 18 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.

Jeremiah 29:22לָקַחand it willand it will be לָקַחהֶםfrom themfrom themהֶםקְלָלָהa cursea curseקְלָלָהכֹּלby allby allכֹּלגָּלוּת[the] exile[the] exile[s] גָּלוּתיְהוּדָהJudahJudahיְהוּדָהאֲשֶׁרwhowhoאֲשֶׁרבָּבֶ֫ל[are] in Ba[are] in Babyloבָּבֶ֫לאָמַרsayingsayingאָמַרשׂוּםmay he makemay he make youשׂוּםיהוהYahwehYahwehיהוהצִדְקִיָּ֫הוּlike Zedekilike Zedekiahצִדְקִיָּ֫הוּאַחְאָבand like Ahand like Ahabאַחְאָבאֲשֶׁרwhomwhomאֲשֶׁרקָלָהhe roasted he roasted themקָלָהמֶ֫לֶךְ[the] king [the] king ofמֶ֫לֶךְבָּבֶ֫לBabylonBabylonבָּבֶ֫לאֵשׁin the firein the fireאֵשׁבָּלַלto mixto mixבָּלַלקָלַלto lightento lightenקָלַלכָּלַלto perfectto perfectכָּלַלגָּלָהto reveal:to reveal: reveגָּלָהיָדָהto give thto give thanksיָדָההָיָהto beto beהָיָהצֶ֫דֶקRighteousnRighteousnessצֶ֫דֶקאָחbrother: mbrother: male-sאָחמָלַךְto reignto reignמָלַךְקָלָהto dishonoto dishonorקָלָהנְבוּכַדְרֶאצַּרNebuchadneNebuchadnezzarנְבוּכַדְרֶאצַּרשַׁמָּהhorror: dehorror: destroyשַׁמָּהצָוָהto commandto commandצָוָהכַּשְׂדִּיםChaldeaChaldeaכַּשְׂדִּיםמוּסָרdisciplinedisciplineמוּסָראִשָּׁהwomanwomanאִשָּׁהבְּרָכָהblessingblessingבְּרָכָהעֵדָהcongregaticongregationעֵדָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Jeremiah 29:22

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.

and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
וְלֻקַּ֤חve.lu.Kach and it will be taken H3947 Verb · Pual · sequential perfect third person masculine singular
966× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to take or get something, and it is used in many different ways in the Bible. It can mean to take a wife, to take possession of something, or to receive a gift. For example, in Genesis 2:22, God takes a rib from Adam to create Eve.
Tyndale gloss
to take: take
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.

Brown-Driver-Briggs Hebrew Lexicon (full)

לָקַח 965 vb. take

Qal

take, take in hand

take and carry along with oneself

take from, or out of

take, carry away

take away from, so as to deprive of

esp. take away life

take to or for a person

take up, upon = put upon

= fetch

take = lead, conduct (with or without contact)

take = capture, seize

take = carry off

in phr. take vengeance

Niph.

be captured, of ark

be taken away, removed

be taken, brought unto

Pu.

be taken from, out of

= be stolen from

be taken captive

be taken away, removed

Hoph.

be taken, brought unto

be taken out of

be taken away from

Hithp. lit. fire taking hold of itself, of lightning

base

Brown-Driver-Briggs glosses

H3947 לָקַח take .. take, take in hand

. take and carry along with oneself

. . take from, or out of

. take, carry away

. take away from, so as to deprive of

. esp. take away life

. take to or for a person

. take up, upon = put upon

. = fetch

. take = lead, conduct (with or without contact)

. take = capture, seize

. take = carry off

. in phr. take vengeance

. . be captured, of ark

. be taken away, removed

. be taken, brought unto

. . be taken from, out of

. = be stolen from

. be taken captive

. be taken away, removed

. . be taken, brought unto

. be taken out of

. be taken away from

. lit. fire taking hold of itself, of lightning

Strong's Hebrew Dictionary

3947 laqach law-kakh'

a primitive root; to take (in the widest variety of

applications):--accept, bring, buy, carry away, drawn, fetch,

get, infold, X many, mingle, place, receive(-ing), reserve,

seize, send for, take (away, -ing, up), use, win.

Translators Brief Hebrew Lexicon

לָקַח (la.qach) — to take: take.

: take

1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away

1a) (Qal)

1a1) to take, take in the hand

1a2) to take and carry along

1a3) to take from, take out of, take, carry away, take away

1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept

1a5) to take up or upon, put upon

1a6) to fetch

1a7) to take, lead, conduct

1a8) to take, capture, seize

1a9) to take, carry off 1a10) to take (vengeance)

1b) (Niphal)

1b1) to be captured

1b2) to be taken away, be removed

1b3) to be taken, brought unto

1c) (Pual)

1c1) to be taken from or out of

1c2) to be stolen from

1c3) to be taken captive

1c4) to be taken away, be removed

1d) (Hophal)

1d1) to be taken unto, be brought unto

1d2) to be taken out of

1d3) to be taken away

1e) (Hithpael)

1e1) to take hold of oneself

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Pual-3ms — Verb · Pual · sequential perfect third person masculine singular
Hc/VPq3ms
The company it keepswords that stand beside it more often than chance
and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
מֵהֶם֙me.Hem from them H9038 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

הֶם (hem) — them.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural

Morphologythe parsing behind the code
Berean parsing
HRd/Sp3mp — Preposition · suffix
HRd/Sp3mp
and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
קְלָלָ֔הke.la.Lah a curse H7045 Noun common · feminine singular absolute
33× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means a curse, which is a wish for harm or evil to come to someone. It is used in many places, including the book of Numbers and Deuteronomy. Curses were taken seriously in biblical times.
Amplified meaning
a wish for harm or evil
Tyndale gloss
curse
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

קְלָלָה 33 n.f. curse

base

Brown-Driver-Briggs glosses

H7045 קְלָלָה curse

Strong's Hebrew Dictionary

7045 qlalah kel-aw-law'

from 7043; vilification:--(ac-)curse(-d, - ing).

see HEBREW for 07043

Translators Brief Hebrew Lexicon

קְלָלָה (qe.la.lah) — curse.

curse, vilification, execration

Morphologythe parsing behind the code
Berean parsing
N-fs — Noun common · feminine singular absolute
HNcfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

Easton's Bible Dictionary

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).…

Nave's Topical Bible

→ 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

and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
לְכֹל֙le.Khol by all H3605 Preposition · noun common masculine singular construct
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Amplified meaning
every single one, the entire group
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular construct
HR/Ncmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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).

(3) All one, "It is all one" (Job 9:22), "it makes no difference whether I live or die."

(4) At all, "If thy father miss me at all" (1Sa 20:6), "in any way," "in the least."

The company it keepswords that stand beside it more often than chance
and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
גָּל֣וּתga.Lut [the] exile[s] of H1546 Noun common · feminine singular construct
15× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to being taken captive or exile, like when the Israelites were carried away to Babylon. It is used in books like 2 Kings and Jeremiah to describe the experience of being forced to leave one's home.
Amplified meaning
captives, prisoners of war
Tyndale gloss
captivity
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גָּלוּת (galuwth) means 'exile' or 'captivity' and is a feminine noun derived from the root meaning to be carried away. It refers to the state of being exiled or the group of exiles collectively. The term is noted in various contexts of captivity, including its Aramaic equivalent.

Brown-Driver-Briggs Hebrew Lexicon (full)

גָּלוּת n.f. exile

base

Brown-Driver-Briggs glosses

H1546 גָּלוּת exile

Strong's Hebrew Dictionary

1546 galuwth gaw-looth'

feminine from 1540; captivity; concretely, exiles

(collectively):--(they that are carried away) captives(-ity).

see HEBREW for 01540

Translators Brief Hebrew Lexicon

גָּלוּת (ga.lut) — captivity.

1) exile, exiles

2) (TWOT) captivity

Aramaic equivalent: ga.lut (גָּלוּ "captivity" H1547)

Morphologythe parsing behind the code
Berean parsing
N-fs — Noun common · feminine singular construct
HNcfsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
יְהוּדָ֔הye.hu.Dah Judah H3063 Noun proper
820× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Judah is the name of the tribe descended from Judah, the son of Jacob. It is also the name of the region where the tribe lived. The name means 'praised' and is first mentioned in Genesis.
Amplified meaning
the tribe descended from Judah, the son of Jacob
Tyndale gloss
(Baalah of)Judah
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.

Brown-Driver-Briggs Hebrew Lexicon (full)

יְהוּדָה 820 n.pr.m. et terr. Judah

n.pr.m.

son of Jacob and Leah

tribe descended from Judah

nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel

Levite, Ezra’s time

an overseer of Jerus.

Levite musician

priest

n.pr.terr. land of Judah

base

Brown-Driver-Briggs glosses

H3063 יְהוּדָה Judah

Strong's Hebrew Dictionary

3063 Yhuwdah yeh-hoo-daw'

from 3034; celebrated; Jehudah (or Judah), the name of five

Israelites; also of the tribe descended from the first, and of

its territory:--Judah.

see HEBREW for 03034

Translators Brief Hebrew Lexicon

יְהוּדָה (ye.hu.dah) — Judah.

A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;

son of: Israel (H3478) and Leah (H3812);

brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);

half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);

father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)

§ Judah = "praised"

1) the son of Jacob by Leah

2) the tribe descended from Judah the son of Jacob

3) the territory occupied by the tribe of Judah

4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon

5) a Levite in Ezra's time

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
Easton's Bible Dictionary

Judah

Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).

It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).

Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…

Smith's Bible Dictionary

(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…

American Tract Society Bible Dictionary

The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…

Hitchcock's Bible Names Dictionary

the praise of the Lord; confession

and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
אֲשֶׁ֥ר'a.Sher who H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Rel — Particle
HTr
The company it keepswords that stand beside it more often than chance
and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
בְּבָבֶ֖לbe.va.Vel [are] in Babylon H894 Preposition · noun proper
262× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Babel refers to Babylon, a city and empire in the Bible, meaning confusion or mixing. It appears in Genesis 11:9 and is associated with the tower of Babel. The city was situated on the Euphrates River.
Amplified meaning
a city and empire of confusion
Tyndale gloss
Babylon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon

base

Brown-Driver-Briggs glosses

H894 בָּבֶ֫ל Babel, Babylon

Strong's Hebrew Dictionary

894 Babel baw-bel'

from 1101; confusion; Babel (i.e. Babylon), including

Babylonia and the Babylonian empire:--Babel, Babylon.

see HEBREW for 01101

Translators Brief Hebrew Lexicon

בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.

§ Babel or Babylon = "confusion (by mixing)"

Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates

Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HR/Npl
Bible dictionarieson the English sense
Easton's Bible Dictionary

Babylon

The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…

Smith's Bible Dictionary

in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.

American Tract Society Bible Dictionary

1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.

Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…

Hitchcock's Bible Names Dictionary

same as Babel

and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
לֵאמֹ֑רle.Mor saying H559 Preposition · verb qal infinitive construct common
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HR/Vqcc — Preposition · verb qal infinitive construct common
HR/Vqcc
The company it keepswords that stand beside it more often than chance
and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
יְשִֽׂמְךָ֤ye.sim.Kha may he make you H7760 Verb qal imperfect third person masculine singular · suffix
585× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to put or place something, and is used in many different ways in the Bible, such as to appoint or determine something. It is first used in Genesis to describe God's creation. In the KJV, it is translated as 'appoint' or 'set' in various contexts.
Tyndale gloss
to set: make
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׂוּם, שִׂים 582 vb. put, place, set

Qal

put, set, in a place

put something upon

put, lay, set

put, c. בֵּין

set, direct

set, ordain, in a place

set, establish a law, statute

set, found a nation

set, appoint (as ruler, official)

set, constitute, make

set, determine, fix, bounds

set, station, at a post

put in position, sacred bread, sword, staves, bars

set up altars

= plant, wheat

set, fix (countenance)

make a thing, or pers. (acc.), for, transform into

make, constitute

work, bring to pass

appoint, give

set, fix (countenance)

Hiph. I will make him for a sign

Hoph. there was set before him

base

שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32

ref

Brown-Driver-Briggs glosses

H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place

. put something upon

. put, lay, set

. put, c. בֵּין

. set, direct

. . set, ordain, in a place

. set, establish a law, statute

. set, found a nation

. set, appoint (as ruler, official)

. set, constitute, make

. set, determine, fix, bounds

. . set, station, at a post

. put in position, sacred bread, sword, staves, bars

. set up altars

. = plant, wheat

. set, fix (countenance)

. . make a thing, or pers. (acc.), for, transform into

. make, constitute

. work, bring to pass

. appoint, give

. set, fix (countenance)

. I will make him for a sign

. there was set before him

H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl

Strong's Hebrew Dictionary

7760 suwm soom

or siym {seem}; a primitive root; to put (used in a great

variety of applications, literal, figurative, inferentially,

and elliptically):--X any wise, appoint, bring, call (a

name), care, cast in, change, charge, commit, consider,

convey, determine, + disguise, dispose, do, get, give, heap

up, hold, impute, lay (down, up), leave, look, make (out),

mark, + name, X on, ordain, order, + paint, place, preserve,

purpose, put (on), + regard, rehearse, reward, (cause to) set

(on, up), shew, + stedfastly, take, X tell, + tread down,

((over-))turn, X wholly, work.

Translators Brief Hebrew Lexicon

שׂוּם (sum) — to set: make.

: make/establish

1) to put, place, set, appoint, make

1a) (Qal)

1a1) to put, set, lay, put or lay upon, lay (violent) hands on

1a2) to set, direct, direct toward

1a2a) to extend (compassion) (fig)

1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix

1a4) to set, station, put, set in place, plant, fix

1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give

1b) (Hiphil) to set or make for a sign

1c) (Hophal) to be set

שׂוּמָה (su.mah) — fate.

token of unluckiness, scowl

שׂוּם (sum) — to set: put.

: put/give

1) to put, place, set, appoint, make

1a) (Qal)

1a1) to put, set, lay, put or lay upon, lay (violent) hands on

1a2) to set, direct, direct toward

1a2a) to extend (compassion) (fig)

1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffix
HVqi3ms/Sp2ms
and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
יְהוָה֙Yah.weh Yahweh H3068 Noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Amplified meaning
Yehovah, The covenant Name of God
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'

Brown-Driver-Briggs Hebrew Lexicon (full)

יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)

יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb

יהוה is used with אלהים and suffixes, especially in D

the phrase † אֲנִי יהוה is noteworthy

יהוה is also used with several predicates, to form sacred names of holy places of Yahweh

base

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

3068 Yhovah yeh-ho-vaw'

from 1961; (the) self-Existent or Eternal; Jehovah, Jewish

national name of God:--Jehovah, the Lord. Compare 3050, 3069.

see HEBREW for 01961

see HEBREW for 03050

see HEBREW for 03069

Translators Brief Hebrew Lexicon

יְהֹוָה (ye.ho.vah) — LORD.

Jehovah = "the existing One"

1) the proper name of the one true God

1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)

יְהֹוָה (ye.ho.vah) — The Lord.

Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.

Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpt
The company it keepswords that stand beside it more often than chance
and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
כְּצִדְקִיָּ֣הוּke.tzid.ki.Ya.hu like Zedekiah H6667 Preposition · noun proper masculine
63× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Zedekiah means Jehovah is righteous, the name of six Israelites including the last king of Judah, as seen in Jeremiah 36:12. He was renamed by Nebuchadnezzar and son of Josiah. Zedekiah was a significant figure in the Divided Monarchy period.
Amplified meaning
Jehovah is righteous
Tyndale gloss
Zedekiah
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word צִדְקִיָּ֫הוּ (*Tsidqiyah*) means 'Jehovah is righteous' and refers primarily to Zedekiah, the last king of Judah. It is derived from words meaning 'right' and 'Jah' (God). The entries note various individuals named Zedekiah, including false prophets and a priest during Nehemiah's time. There is no significant disagreement among the lexicons regarding its meanings or references.

Brown-Driver-Briggs Hebrew Lexicon (full)

צִדְקִיָּ֫הוּ 66, צִדְקִיָּה 7 n.pr.m. (י׳ is righteousness)

last king of Judah

false prophets

prince; Jerem.’s time

priest, Nehem.’s time

son of Jehoiachin

base

Brown-Driver-Briggs glosses

H6667 צִדְקִיָּ֫הוּ, צִדְקִיָּה (י׳ is righteousness) . last king of Judah

. false prophets

. prince; Jerem.’s time

. priest, Nehem.’s time

. son of Jehoiachin

Strong's Hebrew Dictionary

6667 Tsidqiyah tsid-kee-yaw'

or Tsidqiyahuw {tsid-kee-yaw'-hoo}; from 6664 and 3050; right

of Jah; Tsidkijah, the name of six Israelites:--Zedekiah,

Zidkijah.

see HEBREW for 06664

see HEBREW for 03050

Translators Brief Hebrew Lexicon

צִדְקִיָּ֫הוּ (tsid.qiy.yah) — Zedekiah.

A man living at the time of Divided Monarchy, first mentioned at 1Ki.22.11;

son of: Chenaanah (H3668)

§ Zedekiah = "Jehovah is righteous"

1) the last king of Judah renamed from 'Mattaniah' by Nebuchadnezzar; son of Josiah by wife Hamutal; placed on the throne by Nebuchadnezzar when he carried his nephew Jehoiakim in captivity

2) false prophet at the court of king Ahab of the northern kingdom of Israel

3) son of Maaseiah, a false prophet in Babylon

4) son of Hananiah, one of the princes of Judah in the time of Jeremiah

5) a priest who sealed the covenant with Nehemiah

6) son of king Jehoiakim of Judah

צִדְקִיָּ֫הוּ (tsid.qiy.yah) — Zedekiah.

A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.24.17;

son of: Josiah (H2977) and Hamutal (H2537);

brother of: Jehoahaz (H3059H);

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper masculine
HR/Npm
Bible dictionarieson the English sense
Easton's Bible Dictionary

Zedekiah

Righteousness of Jehovah. (1.) The last king of Judah. He was the third son of Josiah, and his mother’s name was Hamutal, the daughter of Jeremiah of Libnah, and hence he was the brother of Jehoahaz (2 Kings 23:31; 24:17, 18). His original name was Mattaniah; but when Nebuchadnezzar placed him on the throne as the successor to Jehoiachin he changed his name to Zedekiah. The prophet Jeremiah was his counsellor, yet “he did evil in the sight of the Lord” (2 Kings 24:19, 20; Jer. 52:2, 3). He ascended the throne at the age of twenty-one years. The kingdom was at that time tributary to Nebuchadnezzar; but, despite the strong remonstrances of Jeremiah and others, as well as the example of Jehoiachin, he threw off the yoke…

Smith's Bible Dictionary

(justice of Jehovah). The last king of Judah and Jerusalem. He was the son of Josiah by his wife Hamutal, and therefore own brother to Jehoahaz. (2 Kings 24:18) comp. 2Kin 23:31 His original name was Mattaniah, which was changed to Zedekiah by Nebuchadnezzar when he carried off his nephew Jehoiachim to Babylon and left him on the throne of Jerusalem. Zedekiah was but twenty-one years old when he was thus placed in charge of an impoverished kingdom, B.C. 597. His history is contained in a short sketch .of the events of his reign given in (2 Kings 24:17; 2 Kings 25:7) and, with some trifling variations in (Jeremiah 39:1-7; 62:1-11) together with the still shorter summary in…

American Tract Society Bible Dictionary

1. The twentieth and last king of Judah, son of Josiah and Hamutal, and uncle to Jeconiah his predecessor, 2Ki 24:17,19 Jer 52:1. When Nebuchadnezzar took Jerusalem, he carried Jeconiah to Babylon, with his wives, children, officers, and the best artificers in Judea, and put in his place his uncle Mattaniah, whose name he changed to Zedekiah, and made him promise with an oath that he would maintain fidelity to him. He was twenty-one years old when he began to reign at Jerusalem, and he reigned there eleven years. He did evil in the sight of the Lord, committing the same crimes as Jehoiakim, 2Ki 24:18-20 2Ch 36:11-13. Compare

and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
וּכְאֶחָ֔בu.khe.'e.Chav and like Ahab H256 Conjunction · preposition · noun proper masculine
93× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ahab was a king of Israel who lived a long time ago. He was married to a queen named Jezebel and did many bad things. The prophet Jeremiah also wrote about a different man named Ahab.
Amplified meaning
a king of Israel who did many bad things
Tyndale gloss
Ahab
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַחְאָב (*Ach'ab*) refers to Ahab, a name associated with a king of Israel and a false prophet during the time of Jeremiah. It is derived from the words for 'brother' and 'father,' meaning 'father's brother.' The entries highlight Ahab's lineage, including his marriage to Jezebel and his role in the Divided Monarchy.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַחְאָב 91 n.pr.m. Ahab (father’s brother)

son of Omri, king of Isr.

false prophet, time of Jerem.

base

Brown-Driver-Briggs glosses

H256 אַחְאָב

Strong's Hebrew Dictionary

256 'Ach'ab akh-awb'

once (by contraction) oEchab (Jer. 29:22) {ekh- awb'}; from

251 and 1; brother (i.e. friend) of (his) father; Achab, the

name of a king of Israel and of a prophet at Babylon:--Ahab.

see HEBREW for 0251

see HEBREW for 01

Translators Brief Hebrew Lexicon

אַחְאָב (ach.av) — Ahab.

A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.28;

son of: Omri (H6018); married to Jezebel (H0348);

father of: Joash (H3101H), Ahaziah (H0274), Joram (H3141H), Athaliah (H6271)

§ Ahab = "father's brother"

1) king of Israel, son of Omri, husband of Jezebel

2) false prophet executed by Nebuchadrezzar, time of Jeremiah

אַחְאָב (ach.av) — Ahab.

A man living at the time of Divided Monarchy, first mentioned at Jer.29.21;

son of: Kolaiah (H6964H)

§ Ahab = "father's brother"

1) king of Israel, son of Omri, husband of Jezebel

2) false prophet executed by Nebuchadrezzar, time of Jeremiah

Morphologythe parsing behind the code
Berean parsing
Conj | Prep | N-proper — Conjunction · preposition · noun proper masculine
HC/R/Npm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a'-hab ('ach'abh, Assyrian a-cha-ab-bu; Septuagint Achaab, but Jer 29:21 f, Achiab, which, in analogy with '-h-y- m-l-k, (')-h-y-'-l, etc., indicates an original 'achi'abh, meaning "the father is my brother"): The compound probably signifies that "the father," referring to God, has been chosen as a brother.

1. Ahab's Reign:

Ahab, son of Omri, the seventh king of Israel, who reigned for twenty-two years, from 876 to 854 (1Ki 16:28 ff), was one of the strongest and at the same time one of the weakest kings of Israel. With his kingdom he inherited also the traditional enemies of the kingdom, who were no less ready to make trouble for him than for his predecessors. Occupying a critical position at the best, with foes ever ready to take advantage of any momentary weakness, the kingdom…

Easton's Bible Dictionary

Ahab

Father’s brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with…

Smith's Bible Dictionary

(uncle). Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See (1 Kings 18:19) One of Ahab’s chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, (Leviticus 25:23) a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. (

and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
אֲשֶׁר־'a.Sher- whom H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Rel — Particle
HTr
The company it keepswords that stand beside it more often than chance
and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
קָלָ֥םka.Lam he roasted them H7033 Verb qal perfect third person masculine singular · suffix
4× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to roast or parch, like the roasted grain offered by Ruth to Boaz in Ruth 2:14 or the parched earth in Jeremiah 23:10.
Amplified meaning
to roast, to parch
Tyndale gloss
to roast
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

קָלָה (qalah) is a Hebrew verb meaning to roast or parch. It has a primary sense related to cooking by heat, and can describe both the act of roasting and the state of being burned. The entries indicate its use in various forms, including Qal and Niphal, with examples of roasting grain and expressing burning.

Brown-Driver-Briggs Hebrew Lexicon (full)

[קָלָה] vb. roast, parch

Qal he roasted them with fire; grain parched with fire

Niph. my loins are filled with burning

base

Brown-Driver-Briggs glosses

H7033 קָלָה

Strong's Hebrew Dictionary

7033 qalah kaw-law'

a primitive root (rather identical with 7034 through the idea

of shrinkage by heat); to toast, i.e. scorch partially or

slowly:--dried, loathsome, parch, roast.

see HEBREW for 07034

Translators Brief Hebrew Lexicon

קָלָה (qa.lah) — to roast.

1) to roast, parch

1a) (Qal) to roast

1b) (Niphal)

1b1) to be burned

1b2) burning (participle)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffix
HVqp3ms/Sp3mp
The company it keepswords that stand beside it more often than chance
and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
מֶֽלֶךְ־Me.lekh- [the] king of H4428 Noun common · masculine singular construct
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Amplified meaning
a royal person, a ruler
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
בָּבֶ֖לba.Vel Babylon H894 Noun proper
262× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Babel refers to Babylon, a city and empire in the Bible, meaning confusion or mixing. It appears in Genesis 11:9 and is associated with the tower of Babel. The city was situated on the Euphrates River.
Amplified meaning
a city and empire of confusion
Tyndale gloss
Babylon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon

base

Brown-Driver-Briggs glosses

H894 בָּבֶ֫ל Babel, Babylon

Strong's Hebrew Dictionary

894 Babel baw-bel'

from 1101; confusion; Babel (i.e. Babylon), including

Babylonia and the Babylonian empire:--Babel, Babylon.

see HEBREW for 01101

Translators Brief Hebrew Lexicon

בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.

§ Babel or Babylon = "confusion (by mixing)"

Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
Easton's Bible Dictionary

Babylon

The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…

Smith's Bible Dictionary

in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.

American Tract Society Bible Dictionary

1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.

Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…

Hitchcock's Bible Names Dictionary

same as Babel

and it will be taken from them a curse by all [the] exile[s] of Judah who [are] in Babylon saying may he make you Yahweh like Zedekiah and like Ahab whom he roasted them [the] king of Babylon in the fire
בָּאֵֽשׁ׃ba.'Esh in the fire H784 Preposition · noun common both singular absolute
378× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Fire is a powerful symbol in the Bible, representing both God's anger and his refining presence, as seen in Deuteronomy 4:24 and Malachi 3:2-3. It is also used for cooking and warmth. This concept is central to many biblical stories.
Amplified meaning
burning, flame
Tyndale gloss
fire
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵשׁ 377 n.f. fire

fire, of conflagration

of supernatural fire

fire for cooking, roasting, parching

esp. of altar fire

fig. of Yahweh's anger

in various combinations

base

Brown-Driver-Briggs glosses

H784 אֵשׁ fire . fire, of conflagration

. of supernatural fire

. fire for cooking, roasting, parching

. esp. of altar fire

. fig. of Yahweh's anger

. in various combinations

Strong's Hebrew Dictionary

784 'esh aysh

a primitive word; fire (literally or figuratively):--

burning, fiery, fire, flaming, hot.

Translators Brief Hebrew Lexicon

אֵשׁ (esh) — fire.

1) fire

1a) fire, flames

1b) supernatural fire (accompanying theophany)

1c) fire (for cooking, roasting, parching)

1d) altar-fire

1e) God's anger (fig.)

Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)

Morphologythe parsing behind the code
Berean parsing
Prep | N-cs — Preposition · noun common both singular absolute
HRd/Ncbsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

fir ('esh; pur):

These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…

Easton's Bible Dictionary

Fire

(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).

Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;

is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…

American Tract Society Bible Dictionary

In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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