Jeremiah 46:11 — Word Study
WLCעֲלִ֤י גִלְעָד֙ וּקְחִ֣י צֳרִ֔י בְּתוּלַ֖ת בַּת־ מִצְרָ֑יִם לַשָּׁוְא֙ הִרְבֵּ֣ית רְפֻא֔וֹת תְּעָלָ֖ה אֵ֥ין לָֽךְ׃
BSAGo upʻâlâh [ascend to a higher place] to GileadGilʻâd [a mountainous region, rocky region] [for]lâqach balmtsᵉrîy [fragrant resin, medicine] O Virginbᵉthûwlâh [chaste, untouched] Daughterbath of EgyptMitsrayim [a country in northeastern Africa] In vainshâvᵉʼ [to no purpose, without result] you try manyrâbâh■ [use, attempt] remediesrᵉphuʼâh [medicines, treatments] there is noʼayin [absence of, none] healingtᵉʻâlâh [restoration to health, wholeness]
| Greek | English | Parsing |
|---|---|---|
| עֲלִ֤י | go up | Verb, Qal, imperative second person feminine singular |
| גִלְעָד֙ | Gilead | Noun proper |
| וּקְחִ֣י | and acquire | Conjunction, verb qal imperative second person feminine singular |
| צֳרִ֔י | balm | Noun common, masculine singular absolute |
| בְּתוּלַ֖ת | O virgin of | Noun common, feminine singular construct |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| מִצְרָ֑יִם | Egypt | Noun proper |
| לַשָּׁוְא֙ | for vanity | Preposition, noun common masculine singular absolute |
| הִרְבֵּ֣ית | you have multiplied | Verb, Hiphil, perfect second person feminine singular |
| רְפֻא֔וֹת | remedies | Noun common, feminine plural absolute |
| תְּעָלָ֖ה | [is] healing | Noun common, feminine singular absolute |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| לָֽךְ׃ | for you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Go up to Gilead for balm, O Virgin Daughter of Egypt! In vain you try many remedies, but for you there is no healing. |
| KJV | Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; for thou shalt not be cured. |
| ASV | Go up into Gilead, and take balm, O virgin daughter of Egypt: in vain dost thou use many medicines; there is no healing for thee. |
| YLT | Go up to Gilead, and take balm, O virgin daughter of Egypt, In vain thou hast multiplied medicines, Healing there is none for thee. |
| WEB | Go up into Gilead, and take balm, virgin daughter of Egypt. You use many medicines in vain. There is no healing for you. |
| BBE | Go up to Gilead and take sweet oil, O virgin daughter of Egypt: there is no help in all your medical arts; nothing will make you well. |
Where they part company is תְּעָלָ֖ה — see How Translations Differ.
The sentence is structured around commands and declarations, emphasizing both the call to action and the subsequent hopelessness of the situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתְּעָלָה
verbעָלָה
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 46:11
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 Prophetic Warning to Egyptgenerated
Jeremiah 46:11 presents a message from the Lord to Egypt, urging them to seek healing from their afflictions. The call to Gilead for balm emphasizes the futility of their efforts, as they will find no remedy for their wounds. This passage reflects the broader themes of judgment and the consequences of turning away from God, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 8:22 | Is there no balm in Gilead? Is no physician there? Why then has the health of the daughter of my people not been restored? |
| 2 | Jeremiah 51:8 | Suddenly Babylon has fallen and been shattered. Wail for her; get her balm for her pain; perhaps she can be healed. |
| 3 | Genesis 37:25 | And as they sat down to eat a meal, they looked up and saw a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh on their way down to Egypt. |
| 4 | Genesis 43:11 | Then their father Israel said to them, “If it must be so, then do this: Put some of the best products of the land in your packs and carry them down as a gift for the man—a little balm and a little honey, spices and myrrh, pistachios and almonds. |
| 5 | Ezekiel 27:17 | Judah and the land of Israel traded with you; they exchanged wheat from Minnith, cakes and honey, oil and balm for your merchandise. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תְּעָלָ֖ה, te.'a.Lahgenerated
The word תְּעָלָה (te'alá) refers to healing, particularly in the context of restoration to health. It can also denote a conduit or channel, suggesting a flow of healing or restoration. The parsing indicates it is a feminine singular noun, emphasizing its role as a subject in the sentence, indicating a lack of healing for Egypt.
This term appears in contexts related to both physical healing and the idea of a channel for water, linking the concepts of restoration and nourishment. The absence of healing for Egypt is a significant theme, highlighting their desperate situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of a main clause and several phrases that elaborate on the call to Egypt. The finite verb עֲלִ֤י ('ali) governs the entire sentence, commanding Egypt to ascend to Gilead for balm, while the rest of the sentence details the futility of their attempts to heal.
The structure emphasizes the imperative nature of the command, followed by a description of the actions and their consequences. The word order reflects the urgency of the message and the hopelessness of Egypt's situation.
Septuagint Backgroundgenerated
The Septuagint translates תְּעָלָ֖ה as ὠφέλεια (ōphéleia), which means 'benefit' or 'advantage'. This choice suggests a focus on the lack of any beneficial outcome for Egypt, reinforcing the idea that their efforts will yield no positive results.
The translation reflects a narrowing of the Hebrew meaning, emphasizing not just the absence of healing but also the futility of seeking help from sources that cannot provide true restoration.
In plain words — the whole versegenerated
Jeremiah 46:11 warns Egypt to seek healing from Gilead, but their attempts will be in vain. Despite trying many remedies, they will find no healing for their wounds, emphasizing their desperate situation.
Frequently Asked Questionsgenerated
It signifies that despite their efforts to seek remedies, they will not find restoration or relief from their afflictions.
Gilead was known for its balm, a healing substance, symbolizing a place where Egypt might seek help, but the message indicates that even this will not suffice.
This title emphasizes Egypt's vulnerability and purity, highlighting the tragedy of their impending downfall and inability to heal.
It fits within a broader prophetic warning about judgment and the consequences of turning away from God, underscoring Egypt's desperate state.
Reflection Questionsgenerated
- In what areas of my life am I seeking healing or restoration, and how can I turn to God for true help?
- What lessons can I learn from Egypt's futile attempts to heal their wounds?
- How does understanding the context of this verse help me grasp the seriousness of seeking help from the right sources?
- What does it mean for me to recognize my own vulnerabilities, like Egypt, and seek God's healing?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 46:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGo up into Gilead,.... Still the irony or sarcasm is continued Gilead was a place in the land of Israel famous for balm or balsam, used in curing wounds; see Jeremiah 8:22; hence it follows: and take
Read John Gill on Jeremiah 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGo up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; for thou shalt not be cured.
Read Robert Jamieson on Jeremiah 46 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGreat states are ordinarily in Scripture called virgins, for their beauty and pleasant state; Gilead was a most famous place for balm. The prophet ironically calls to the Egyptians to go to Gilead for balm, but tells them it would be to no purpose, God was about to wound them beyond all help of medicines.
Read Matthew Poole on Jeremiah 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 46:11 Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; [for] thou shalt not be cured.Ver. 11. Go up unto Gilead, and take balm.] See Jeremiah 8:22 cf. Genesis 37:25; q.d., Thy calamity is no less incurable than ignominious.
Read John Trapp on Jeremiah 46 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Go up into Gilead, and take balm . . .—The words have the tone of a triumphant irony. The “balm of Gilead” was looked on as a cure for all wounds (Jeremiah 8:22; Jeremiah 51:8), but the wounds which Egypt received at Carchemish would be found incurable. It proved, in fact, to be a blow from which the old Egyptian monarchy never recovered. In the “virgin, the daughter of Egypt”—virgin, as being till then, as it boasted, unconquered (Isaiah 23:12)—we have a like touch of sarcasm. The report of the defeat and the utter rout and confused flight that followed (Jeremiah 46:12) would spread far and wide among the nations.
Read Charles John Ellicott on Jeremiah 46 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Go up into Gilead, and take balm] An irony. Egypt is so completely enfeebled by this overthrow, that her political wound is utterly incurable. This figure is used with the more propriety here, as the Egyptians have been celebrated from the remotest antiquity for their knowledge of medicine.
Read AdamClarke on Jeremiah 46 →CambridgeThe Cambridge Bible for Schools and Colleges11. balm] See on Jeremiah 8:22, Jeremiah 30:13. Egyptian knowledge of medicine is celebrated by Homer (Od. 4:229). Cyrus and Darius both sent to Egypt for medical men (Herod. III. 1, 132); cp. Pliny XIX. 5.
Read Cambridge on Jeremiah 46 →Albert Barnes1798–1870Barnes' Notes on the BibleBalm - i. e., balsam, the usual remedy for wounds Jeremiah 8:22. In vain shalt ... - Or, in vain hast thou multiplied medicines: healing-plaster hast thou none. Nothing shall avail to heal the blow.
Read Albert Barnes on Jeremiah 46 →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
Go up to Gilead for balm, O Virgin Daughter of Egypt! In vain you try many remedies, but for you there is no healing.
Go up into Gilead, and take balm, virgin daughter of Egypt. You use many medicines in vain. There is no healing for you.
Go up to Gilead for balm, O Virgin Daughter of Egypt! In vain you try many remedies, but for you there is no healing.
Go up to Gilead and get medicinal ointment, you dear poor people of Egypt. But it will prove useless no matter how much medicine you use; there will be no healing for you.
Tyndale line
Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; for thou shalt not be cured.
Go up into Gilead, and take balm, O virgin daughter of Egypt: in vain dost thou use many medicines; there is no healing for thee.
Go up into Gilead, and take balm, O virgin daughter of Egypt: in vain dost thou use many medicines; there is no healing for thee.
Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; for thou shalt not be cured.
Goe vp vnto Gilead, and take balme, O virgine, the daughter of Egypt: in vaine shalt thou vse many medicines: for thou shalt haue no health.
Strictly literal
Go up to Gilead, and fetch balm, O virgin-daughter of Egypt! In vain shalt thou multiply remedies: there is no healing for thee.
Go up to Gilead, and take balm, O virgin daughter of Egypt, In vain thou hast multiplied medicines, Healing there is none for thee.
Go up to Gilead, and take balm, || O virgin daughter of Egypt, || You have multiplied medicines in vain, || There is no healing for you.
Go up into Gil'ad, and fetch balm, O virgin, daughter of Egypt: in vain usest thou many remedies; there is no recovery for thee.
Go up to Gilead and obtain medicine, virgin daughter of Egypt. It is useless that you put much medicine on yourself. There is no cure for you.
From the Latin
Go up into Galaad, and take balm, O virgin daughter of Egypt: in vain dost thou multiply medicines, there shall be no cure for thee.
Simplified
Go and find some healing ointment in Gilead, Virgin Daughter of Egypt! But whatever you use to help you will fail, because there's nothing that will heal you.
Go up to Gilead and take sweet oil, O virgin daughter of Egypt: there is no help in all your medical arts; nothing will make you well.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with 11 of the 13 words matched. The differences in word order and phrasing in the Septuagint do not alter the overall message of the passage.
עֲלִ֤י גִלְעָד֙ וּקְחִ֣י צֳרִ֔י בְּתוּלַ֖ת בַּת־ מִצְרָ֑יִם לַשָּׁוְא֙ הִרְבֵּ֣ית רְפֻא֔וֹת תְּעָלָ֖ה אֵ֥ין לָֽךְ׃
11 of the 13 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 46:11
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 עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
גִּלְעָד (Gil'ad) refers to a mountainous region east of the Jordan River, known as 'rocky region'. It encompasses both a land area and a city, often divided into northern and southern Gilead. The term also identifies several individuals from the tribe of Manasseh, including a notable figure, Jephthah. The lexicons agree on its geographical significance and historical references.
גִּלְעָד n.pr.loc. of mountain-range or hill-country, land & city, E. of Jordan territory S. of Jabboḳ
Northern Gilead
more generally, of all Gilead
name of a city
of Israelites living E. of Jordan (as a whole)
treated as n.pr.m.
base
H1568 גִּלְעָד of mountain-range or hill-country, land & city, E. of Jordan
1568 Gil`ad ghil-awd'
probably from 1567; Gilad, a region East of the Jordan; also
the name of three Israelites:--Gilead, Gileadite.
see HEBREW for 01567
גִּלְעָד (gil.ad) — Gilead.
Gilead = "rocky region"
a mountainous region bounded on the west by the Jordan, on the north by Bashan, on the east by the Arabian plateau, and on the south by Moab and Ammon; sometimes called 'Mount Gilead' or the 'land of Gilead' or just 'Gilead'. Divided into north and south Gilead
Also named: gil.a.di (גִּלְעָדִי "Gileadite" H1569)
גִּלְעָד (gil.ad) — Gilead.
A man of the tribe of Manasseh living at the time of Egypt and Wilderness, first mentioned at Num.26.29;
son of: Machir (H4353);
brother of: daughter_of_Machir (H4353I), Peresh (H6570), Sheresh (H8329) and Hammolecheth (H4447);
father of: Abiezer (H0044I), Helek (H2507), Asriel (H0844), Shechem (H7928), Shemida (H8061) and Hepher (H2660A)
§ Gilead = "rocky region"
N-proper — Noun properHNpl
Gilead
Hill of testimony, (Gen. 31:21), a mountainous region east of Jordan. From its mountainous character it is called “the mount of Gilead” (Gen. 31:25). It is called also “the land of Gilead” (Num. 32:1), and sometimes simply “Gilead” (Ps. 60:7; Gen. 37:25). It comprised the possessions of the tribes of Gad and Reuben and the south part of Manasseh (Deut. 3:13; Num. 32:40). It was bounded on the north by Bashan, and on the south by Moab and Ammon (Gen.…
(rocky region). A mountainous region bounded on the west by the Jordan, on the north by Bashan, on the east by the Arabian plateau, and on the south by Moab and Ammon. (Genesis 31:21; 3:12-17) It is sometimes called "Mount Gilead," (Genesis 31:25) sometimes "the land of Gilead," (Numbers 32:1) and sometimes simply "Gilead." (Psalms 60:7; Genesis 37:25) The name Gilead, as is usual in Palestine, describes the physical aspect of the country: it signifies "a hard rocky region." The mountains of Gilead, including Pisgah, Abarim and Peor, have a real elevation of from 2000 to 3000 feet; but their apparent elevation on the…
the heap or mass of testimony
1. A region east of the Jordan River allotted to the tribes of Reuben and Gad and the half tribe of Manasseh Nu 32:1-30; De 3:13; 34:1; 2Ki 10:33
Reubenites expel the Hagarites from 1Ch 5:9,10,18-22
Ammonites make war against; defeated by Jephthah Jud 11
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.
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
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
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.
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
Conj | V-Qal-Impv-2fs — Conjunction · verb qal imperative second person feminine singularHC/Vqv2fs
צֳרִי (tsriy) refers to a type of balsam or balm, often noted for its use in trade and medicine. The word is derived from a root meaning to crack or leak, suggesting a process of distillation. It is primarily associated with merchandise in the context of its medicinal properties.
צֳרִי and (וּ)צְרִי n.[m.] a kind of balsam, as merchandise
base
H6875 צֳרִי and (וּ)צְרִי a kind of balsam, as merchandise
6875 tsriy tser-ee'
or tsoriy {tsor-ee'}; from an unused root meaning to crack
(as by pressure), hence, to leak; distillation, i.e.
balsam:--balm.
צֳרִי (tse.ri) — balsam.
1) a kind of balsam, balm, salve
1a) as merchandise
1b) as medicine
N-ms — Noun common · masculine singular absoluteHNcmsa
bam (tseri, tsori; Septuagint rhetine): The name of an odoriferous resin said to be brought from Gilead by Ishmaelite Arabs on their way to Egypt (Ge 37:25). It is translated "balm" in the King James Version and the Revised Version (British and American), but is called "mastic," the Revised Version, margin. In Ge 43:11 it is one of the gifts sent by Jacob to Joseph, and in Eze 27:17 it is named as one of the exports from Judea to Tyre. The prophet Jeremiah refers figuratively to its medicinal properties as an application to wounds and as a sedative (Jer 8:22; 46:11; 51:8). The name is derived from a root signifying "to leak," and is applied to it as being an exudation.…
Balm
Contracted from Bal’sam, a general name for many oily or resinous substances which flow or trickle from certain trees or plants when an incision is made through the bark.
(1.) This word occurs in the Authorized Version (Gen. 37:25; 43:11; Jer. 8:22; 46:11; 51:8; Ezek. 27:17) as the rendering of the Hebrew word tsori_ or _tseri, which denotes the gum of a tree growing in Gilead (q.v.), which is very precious. It was celebrated for its medicinal qualities, and was circulated as an article of merchandise by Arab and Phoenician merchants. The shrub so named was highly valued, and was almost peculiar to Palestine. In the time of Josephus it was cultivated in the neighbourhood of Jericho and the Dead Sea. There is an Arab…
(from balsam , Heb. tzori, tezri) occurs in (Genesis 37:25; 43:11; Jeremiah 8:22; 46:11; 51:8; Ezekiel 27:17) (It is an aromatic plant, or the resinous odoriferous sap or gum which exudes from such plants.) It is impossible to identify it with any certainty. It is impossible to identify it with any certainty. It may represent the gum of the Pistacia lentiscus , or more probably that of the Balsamodendron opobalsamum , allied to the balm of Gilead , which abounded in Gilead east of the Jordan. The trees resembled fig trees (or grape vines), but were lower, being but 12 to 15 feet high. It is now called the BALM OF GILEAD, or Meccabalsam , the tree or shrub being indigenous in the mountains around Mecca. [INCENSE; SPICE…
בְּתוּלָה (bthuwlah) means 'virgin' and is derived from a passive participle of an unused root that suggests separation. It can also refer to a bride and, in a figurative sense, to a city or state. The term appears in contexts related to purity and marital status.
בְּתוּלָה 60 n.f. virgin
base
H1330 בְּתוּלָה virgin
1330 bthuwlah beth-oo-law'
feminine passive participle of an unused root meaning to
separate; a virgin (from her privacy); sometimes (by
continuation) a bride; also (figuratively) a city or
state:--maid, virgin.
בְּתוּלָה (be.tu.lah) — virgin.
virgin
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
The Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect second person feminine singularHVhp2fs
רְפֻאָה (rphu'ah) refers to a remedy or medicine, derived from the root word for healing. It is a feminine passive participle indicating something that heals or is used for healing. The entries consistently emphasize its meaning related to medicinal contexts.
[רְפֻאָה] n.f. remedy, medicine
base
H7499 רְפֻאָה
7499 rphu'ah ref-oo-aw'
feminine passive participle of 7495; a
medicament:--heal(-ed), medicine.
see HEBREW for 07495
רְפֻאָה (re.phu.ah) — remedy.
remedy, medicine
N-fp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word תְּעָלָה (te'alá) has two main meanings: it refers to a water-course or conduit used for irrigation, and it also denotes healing, particularly in the context of a bandage or plaster for wounds. The word is built from the root meaning to raise or elevate water, and it appears in contexts related to both irrigation and medical care.
תְּעָלָה n.f. water-course
water-course, conducted for irrigation; hence poet., channel for rain
conduit
trench
base
תְּעָלָה n.f. healing (of new flesh and skin forming over wound)
base
H8585a תְּעָלָה water-course . . water-course, conducted for irrigation; hence poet., channel for rain
. conduit
. trench
H8585b תְּעָלָה healing
8585 t`alah teh-aw-law'
from 5927; a channel (into which water is raised for
irrigation); also a bandage or plaster (as placed upon a
wound):--conduit, cured, healing, little river, trench,
watercourse.
see HEBREW for 05927
תְּעָלָה (te.a.lah) — conduit.
conduit, water course, trench
תְּעָלָה (te.a.lah) — healing.
1) healing (of new flesh and skin forming over wound)
1a) (CLBL) bandage, plaister (for healing of wound)
N-fs — Noun common · feminine singular absoluteHNcfsa
hel'-ing (marpe', te`alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe', which literally means "a cure," is used in Jer 14:19 twice, and in Mal 4:2; te`alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in Jer 30:13; kehah occurs only in Na 3:19 the King James Version and is translated "assuagings" in the Revised Version (British and American).
In the New Testament 5 times the verb is therapeuo; once (Ac 10:38) iaomai; in the other passages it is either iama, as in
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs