Jeremiah 46:9 — Word Study
WLCעֲל֤וּ הַסּוּסִים֙ וְהִתְהֹלְל֣וּ הָרֶ֔כֶב וְיֵצְא֖וּ הַגִּבּוֹרִ֑ים כּ֤וּשׁ וּפוּט֙ תֹּפְשֵׂ֣י מָגֵ֔ן וְלוּדִ֕ים תֹּפְשֵׂ֖י דֹּ֥רְכֵי קָֽשֶׁת׃
BSAAdvanceʻâlâh [go up, ascend] O horsesçûwç [swallow, chariot horses] Race furiouslyhâlal [rage, drive like crazy] O chariotsrekeb [vehicles, teams of horses] Let the warriorsgibbôwr [mighty men, strong men] come forthyâtsâʼ▸ CushKûwsh [Ethiopia, the region south of Egypt] and PutPûwṭ [Libya, descendants of Ham] carryingtâphas their shieldsmâgên [protection, defense] men of LydiaLûwdîy [Lydians, descendants of Lud] drawingdârak the bowqesheth [a weapon]
| Greek | English | Parsing |
|---|---|---|
| עֲל֤וּ | go up | Verb, Qal, imperative second person masculine plural |
| הַסּוּסִים֙ | O horses | Particle, noun common masculine plural absolute |
| וְהִתְהֹלְל֣וּ | and drive madly | Conjunction, verb hithpael imperative second person masculine plural |
| הָרֶ֔כֶב | O chariotry | Particle, noun common masculine singular absolute |
| וְיֵצְא֖וּ | so they may go forth | Conjunction, verb qal third person masculine plural |
| הַגִּבּוֹרִ֑ים | the warriors | Particle, noun common masculine plural absolute |
| כּ֤וּשׁ | Cush | Noun proper |
| וּפוּט֙ | and Put | Conjunction, noun proper |
| תֹּפְשֵׂ֣י | [who] wield | Verb, Qal, participle (active) masculine plural common |
| מָגֵ֔ן | a shield | Noun common, masculine singular absolute |
| וְלוּדִ֕ים | and Ludites | Conjunction, noun proper |
| תֹּפְשֵׂ֖י | [who] wield | Verb, Qal, participle (active) masculine plural common |
| דֹּ֥רְכֵי | [those who] bend | Verb, Qal, participle (active) masculine plural common |
| קָֽשֶׁת׃ | a bow | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Advance, O horses! Race furiously, O chariots! Let the warriors come forth— Cush and Put carrying their shields, men of Lydia drawing the bow. |
| KJV | Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle and bend the bow. |
| ASV | Go up, ye horses; and rage, ye chariots; and let the mighty men go forth: Cush and Put, that handle the shield; and the Ludim, that handle and bend the bow. |
| YLT | Go up, ye horses; and boast yourselves, ye chariots, And go forth, ye mighty, Cush and Phut handling the shield, And Lud handling — treading the bow. |
| WEB | Go up, you horses! Rage, you chariots! Let the mighty men go out: Cush and Put, who handle the shield; and the Ludim, who handle and bend the bow. |
| BBE | Go up, you horses; go rushing on, you carriages of war; go out, you men of war: Cush and Put, gripping the body-cover, and the Ludim, with bent bows. |
Where they part company is וְהִתְהֹלְל֣וּ — see How Translations Differ.
The verse consists of a main command followed by several phrases that detail the actions and identities of those involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 46:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Egyptgenerated
Jeremiah 46:9 is a call to the warriors of Egypt, urging them to prepare for battle as they face impending doom. The surrounding verses describe Egypt's boastful confidence and the coming judgment from God. This passage highlights the futility of their pride and reliance on military strength against divine intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nahum 2:3–4 | |
| 2 | Genesis 10:6 | The sons of Ham: Cush, Mizraim, Put, and Canaan. |
| 3 | 1 Corinthians 1:8 | He will sustain you to the end, so that you will be blameless on the day of our Lord Jesus Christ. |
| 4 | Ezekiel 27:10 | Men of Persia, Lydia, and Put served as warriors in your army. They hung their shields and helmets on your walls; they gave you splendor. |
| 5 | Nahum 3:9 |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עֲל֤וּ, 'a.Lugenerated
The word עָלָה (alah) is a verb in the imperative form, calling for action to ascend or go up. It conveys a sense of urgency and command, as the warriors are summoned to rise and prepare for battle. This word is often used in contexts of elevation or ascent, whether physical or metaphorical.
In this verse, the imperative form indicates that the call is directed toward a group, specifically the warriors of Egypt. The use of עֲל֤וּ emphasizes the need for immediate action, as they are urged to advance in preparation for conflict.
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 main verb עֲל֤וּ (go up) commands the warriors to advance, setting the tone for urgency. The structure of the verse follows a series of commands directed at the horses and chariots, with several phrases detailing who is involved in the battle preparation.
The imperative verbs create a rhythm of urgency and action, with each phrase building on the call to arms. The warriors are identified, and their roles are specified, emphasizing the collective effort required for the impending conflict.
Septuagint Backgroundgenerated
The Septuagint translates עֲל֤וּ as ἐπίβητε, which also conveys a command to ascend or mount up, maintaining the urgency of the original Hebrew. This choice reflects a similar call to action, reinforcing the theme of preparation for battle.
The use of ἵππους for הַסּוּסִים֙ aligns with the imagery of horses, indicating that the translators aimed to preserve the martial context of the verse.
In plain words — the whole versegenerated
Jeremiah 46:9 urges the horses and chariots of Egypt to advance for battle. The warriors are called forth, specifically naming Cush, Put, and the men of Lydia, who are depicted as preparing their weapons. This verse emphasizes the urgency and readiness for conflict.
Frequently Asked Questionsgenerated
The call to 'advance' signifies a command for immediate action, urging the warriors to prepare for battle.
The warriors include the people of Cush, Put, and the Lydians, who are depicted as strong and prepared for combat.
The imagery of horses and chariots represents military strength and readiness, highlighting the urgency of the situation as Egypt faces judgment.
This verse relates to the surrounding context by depicting Egypt's boastful confidence and the impending judgment from God, emphasizing the futility of their pride.
Reflection Questionsgenerated
- What are some ways I can prepare myself for challenges in my life, similar to how the warriors are called to prepare for battle?
- How do I respond to calls for action in my own life? Am I quick to act or hesitant?
- What does it mean for me to advance in my own circumstances, and how can I do so with confidence?
- In what areas of my life do I need to rely on strength and support from others, like the warriors in this verse?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 46:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCome up, ye horses; and rage, ye chariots,.... These are either the words of Pharaoh, giving orders to his cavalry and charioteers to make haste and come up to battle, not doubting of victory: or
Read John Gill on Jeremiah 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCome up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle and bend the bow.
Read Robert Jamieson on Jeremiah 46 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir ancient way of fighting was with chariots and bows; the prophet calls, in the name of the commanders of the Egyptian armies, to the horses and chariots to come on, and engage in the fight. The Ethiopians were the Cushites, who were neighbours to the Egyptians, so were the Libyans; both of them it should seem were famous for handling the shield: the Libyans were descended from Phut; both the Cushites and the Phutites or Libyans were descended from Ham, . The Lydians were as famous for the use of the bow in war; they were descended from Mizraim or Shem, ,22: the Lydians here meant are thought to be those descended from Mizraim, and some think these were Ethiopians. They were all…
Read Matthew Poole on Jeremiah 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 46:9 Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle [and] bend the bow.Ver. 9. Come up, ye horses,] i.e., Ye horsemen, all the cavalry of Egypt. And rage.] Or, Bestir yourselves as if ye were wild or mad: instar furiarum discurrite per campos. The Ethiopians and the Lybians.] The Africans that were confederates and auxiliaries to the Egyptians.
Read John Trapp on Jeremiah 46 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The Ethiopians and the Libyans.—In the Hebrew, Cush and Put. The verse describes the prominent elements in the composition of the Egyptian army. The “chariots and horses” had long been proverbial (1 Kings 10:28-29; 2 Chronicles 1:16; Exodus 15:19). The Cushites were the Ethiopians of the Upper Valley of the Nile, sometimes, as under Zerah (2 Chronicles 14:9) and Tirhakah (2 Kings 19:9), asserting their independence, but at this time subject to Necho. The name Phut meets us, with Cush and Mizraim, in the list of the sons of Ham in Genesis 10:6; and presumably, therefore, belongs to an African people. Wherever it is mentioned by the prophets it is as an ally or tributary of Egypt (Nahum…
Read Charles John Ellicott on Jeremiah 46 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The Ethiopians] Heb. Cush, Phut, and the Ludim. This army was composed of many nations. Cush, which we translate Ethiopians, almost invariably means the Arabians; and here, those Arabs that bordered on Egypt near the Red Sea. Phut probably means the Libyans; for Phut settled in Libya, according to Josephus. Phut and Cush were two of the sons of Ham, and brothers to Mitsraim, the father of the Egyptians, Genesis 10:6; and the Ludim were descended from Mitsraim; see Genesis 10:13. Bochart contends that the Ludim were Ethiopians, and that they were famous for the use of the bow. Phaleg, lib. iv. 26.
Read AdamClarke on Jeremiah 46 →CambridgeThe Cambridge Bible for Schools and Colleges9. Probably a continuation of Pharaoh’s appeal to his warriors, as put into his mouth by Jeremiah. Go up] The summons is to cavalry, chariots, and infantry that they should set forth from Egypt. Cush and Put … and the Ludim] the mercenary troops, who formed from the days of Psammetichus the chief part of the Egyptian armies. The Ethiopians (Cush) were children of Ham (Genesis 10:6). The situation of Put is doubtful. It is generally placed on the N. coast of Africa, W. of Egypt, but may have been Punt, a country on the Red Sea. The Ludim (see Genesis 10:13) were also Africans. Possibly, however, we should read Lubim here, as in Nahum 3:9, i.e. the people of Libya (W. of Egypt). We have the…
Read Cambridge on Jeremiah 46 →Albert Barnes1798–1870Barnes' Notes on the BibleRather, Go up, advance, ye horses; and drive furiously, ye chariots; and let the mighty men go forth. They march out of Egypt, arranged in three divisions, cavalry, chariots, and infantry, to begin the campaign.
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
Advance, O horses! Race furiously, O chariots! Let the warriors come forth— Cush and Put carrying their shields, men of Lydia drawing the bow.
Go up, you horses! Rage, you chariots! Let the mighty men go out: Cush and Put, who handle the shield; and the Ludim, who handle and bend the bow.
Advance, O horses! Race furiously, O chariots! Let the warriors come forth—Cush and Put carrying their shields, men of Lydia drawing the bow.
Go ahead and charge into battle, you horsemen! Drive furiously, you charioteers! Let the soldiers march out into battle, those from Ethiopia and Libya who carry shields, and those from Lydia who are armed with the bow.
Tyndale line
Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle and bend the bow.
Go up, ye horses; and rage, ye chariots; and let the mighty men go forth: Cush and Put, that handle the shield; and the Ludim, that handle and bend the bow.
Go up, ye horses; and rage, ye chariots; and let the mighty men go forth: Cush and Put, that handle the shield; and the Ludim, that handle and bend the bow.
Come up, ye horses; and rage, ye chariots; and let the mighty men come forth: the Cushites and the Libyans, that handle the shield; and the Lydians that handle and bend the bow.
Come vp, ye horses, and rage ye charets, and let the valiant men come foorth, the blacke Mores, and the Lybians that beare the shield, and the Lydians that handle and bend the bowe.
Strictly literal
Go up, ye horses, and drive furiously, ye chariots; and let the mighty men go forth: Cush and Phut that handle the shield, and the Ludim that handle the bow [and] bend it.
Go up, ye horses; and boast yourselves, ye chariots, And go forth, ye mighty, Cush and Phut handling the shield, And Lud handling — treading the bow.
Go up, you horses; and boast yourselves, you chariots, || And go forth, you mighty, || Cush and Phut handling the shield, || And Lud handling—treading the bow.
Come up, ye horses; and rush along wildly, ye chariots; and let the mighty men come forth: Cush and Put, that grasp the shield, and the Ludim, that grasp and bend the bow.
Go up, horses. Be angry, you chariots. Let the soldiers go out, Cush and Put, men skillful with a shield, and Ludim, men skillful at bending their bows.'
From the Latin
Get ye up on horses, and glory in chariots, and let the valiant men come forth, the Ethiopians, and the Libyans that hold the shield, and the Lydians that take, and shoot arrows.
Simplified
Horses, charge in! Chariots, drive like crazy! Have the infantry advance: soldiers from Ethiopia and Put carrying their shields, archers from Lydia with their bows.
Go up, you horses; go rushing on, you carriages of war; go out, you men of war: Cush and Put, gripping the body-cover, and the Ludim, with bent bows.
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 both agree on the wording of this verse, with a direct correspondence in the translation. The Septuagint's structure may differ, but it retains the same essential call to arms as found in the Hebrew.
עֲל֤וּ הַסּוּסִים֙ וְהִתְהֹלְל֣וּ הָרֶ֔כֶב וְיֵצְא֖וּ הַגִּבּוֹרִ֑ים כּ֤וּשׁ וּפוּט֙ תֹּפְשֵׂ֣י מָגֵ֔ן וְלוּדִ֕ים תֹּפְשֵׂ֖י דֹּ֥רְכֵי קָֽשֶׁת׃
14 of the 14 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 46:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
סוּס (sus) refers to both a 'swallow' and a 'horse,' derived from a root meaning to skip or leap. The word captures the swift nature of both the bird and the animal, often associated with chariot horses in the context of the Old Testament. There is a note in the entries about a comparison with another Hebrew word, but no significant disagreement among the lexicons.
סוּס n.[m.] swallow or swift
base
סוּס 138 n.m. horse
base
H5483a סוּס swallow or swift H5483b סוּס horse
5483 cuwc soos
or cuc {soos}; from an unused root meaning to skip (properly,
for joy); a horse (as leaping); also a swallow (from its rapid
flight):--crane, horse((-back, -hoof)). Compare 6571.
see HEBREW for 06571
סוּס (sus) — swallow.
swallow, swift
סוּס (sus) — Horse (Gate).
This name means horse
סוּס (sus) — horse.
1) horse
1a) chariot horses
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Were anciently less used for labor, in Bible land, than oxen and asses. They were used by princes and warriors, both with and without chariots, Ex 14:9,23 Es 6:8 Ec 10:7. The finest description of the war-horse ever written is found in one of the most ancient books, Job 39:19-25. Horses were common in Egypt, Ge 47:17 50:9 So 1:9; but the Jews were at first forbidden to go there for them, De 17:16, or the keep any large number, Jos 11:6
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
Conj | V-r-Impv-2mp — Conjunction · verb hithpael imperative second person masculine pluralHC/Vtv2mp
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Art | Adj — Particle · noun common masculine plural absoluteHTd/Ncmpa
כּוּשׁ (Kuwsh) refers to Cush, a name associated with a son of Ham and the territory in the southern Nile Valley, often identified with Ethiopia. It also denotes a Benjamite mentioned in the title of Psalm 7:1. The term is linked to the meaning 'black' and may have foreign origins, with some entries suggesting a connection to Babylonian Kaššu.
כּוּשׁ n.pr.pers.m., gent. et terr.
1st ‘son’ of חָם
land and people of southern Nile-valley, or Upper Egypt, extending from Syene indefinitely to the south
כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
base
כּוּשׁ n.pr.m. a Benjamite, ψ 7:1 (title)
ref
H3568a כּוּשׁ n. pr. pers. m., gent. et terr. . 1st ‘son’ of חָם
. land and people of southern Nile-valley, or Upper Egypt, exyending from Syene indefinitely to the south
. כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
H3568b כּוּשׁ a Benjamite
3568 Kuwsh koosh
probably of foreign origin; Cush (or Ethiopia), the name of a
son of Ham, and of his territory; also of an
Israelite:--Chush, Cush, Ethiopia.
כּוּשׁ (kush) — Cush.
§ Cush = "black"
the land occupied by the descendants of Cush located around the southern parts of the Nile (Ethiopia)
כּוּשׁ (kush) — Cush.
A man living at the time of United Monarchy, only mentioned at Psa.7.1
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Cush.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Egypt (H4714) and Put (H6316);
father of: Seba (H5434), Havilah (H2341H), Sabtah (H5454), Raamah (H7484), Sabteca (H5455) and Nimrod (H5248)
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Ethiopia.
§ Cush = "black"
N-proper — Noun properHNpl
Cush
Black. (1.) A son, probably the eldest, of Ham, and the father of Nimrod (Gen. 10:8; 1 Chr. 1:10). From him the land of Cush seems to have derived its name. The question of the precise locality of the land of Cush has given rise to not a little controversy. The second river of Paradise surrounded the whole land of Cush (Gen. 2:13, R.V.). The term Cush is in the Old Testament generally applied to the countries south of the Israelites. It was the southern limit of Egypt (Ezek. 29:10, A.V. “Ethiopia,” Heb. Cush), with which it is generally associated (Ps. 68:31; Isa.…
the name of a son of Ham, apparently the eldest, and of a territory or territories occupied by his descendants. The Cushites appear to have spread along tracts extending from the higher Nile to the Euphrates and Tigris. History affords many traces of this relation of Babylonia, Arabia and Ethiopia.
1. The eldest son of Ham, and father of Nimrod, Seba, Havilah, Sabtah, Raamah, and Sabtecha, most of whom settled in Arabia Felix, Ge 10:6-8.
2. The countries peopled by the descendants of Cush, and generally called in the English Bible, Ethiopia, though not always. But under this name there seem to be included not less than three different countries:
A. The oriental Cush, comprehending the regions of Persis, Chusistan, and Susiana, in Persia. It lay chiefly to the eastward of the Tigris. Hither we may refer the river Gihon, Ge 2:13 Zep 3:10. See EDEN.
B. The Hebrews also, in the opinion of many, used Cush and Cushan, Hab 3:7, to designate the southern parts of Arabia, and the…
Cushan, Cushi, Ethiopians; blackness
פּוּט (Puwt) likely refers to the Libyans or a Libyan tribe, originating from Put, a son of Ham. This term encompasses both the descendants of Put and their region in northern Africa. It is first mentioned in Genesis 10:6. Some sources suggest that 'Put' may also mean 'a bow'.
פּוּט n.pr.gent. prob. Libyans, or Lib. tribe; usu. named with African peoples
base
H6316 פּוּט prob. Libyans, or Lib. tribe; usu. named with African peoples
6316 Puwt poot
of foreign origin; Put, a son of Ham, also the name of his
descendants or their region, and of a Persian tribe:--Phut,
Put.
פּוּט (put) — Put.
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 Egypt (H4714)
§ Phut or Put = "a bow"
a nation and people of northern Africa; probably Libyans
פּוּט (put) — Put.
Phut or Put = "a bow"
a nation and people of northern Africa; probably Libyans
Also named: pul (פּוּל "Pul" H6322H)
Conj | N-proper — Conjunction · noun properHC/Npl
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
N-cs — Noun common · masculine singular absoluteHNcmsa
sheld.
See ARMOR, IV, 1.
Shield
Used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3).
Used figuratively of God and of earthly princes as the defenders of their people (Gen. 15:1; Deut. 33:29; Ps. 33:20; 84:11). Faith is…
The ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burnt. (Ezekiel 39:9) It was frequently cased with metal, either brass or copper; its appearance in this case resembled gold when the sun shone on it, 1 Macc. 6:39 and to this, rather than to the practice of smearing blood on the shield we may refer the redness noticed by. Nahum. (Nahum 2:3) The surface of the shield was kept bright by the application of oil as implied in (Isaiah 21:5) The shield was worn on the left arm, to which it was attached by a strap. Shields of state were covered with beaten gold. Shields were suspended about public buildings for ornamental purposes. (1 Kings 10:17) In the metaphorical language of the…
לוּד (Lud) refers to a people known as the Ludim or Lydians, likely from Northeast Africa. The term is derived from the name of Lud, a descendant of Shem, first mentioned in Genesis 10. The entries suggest that Ludim may mean 'to the firebrands: travailings,' but there is no significant disagreement among the lexicons.
לוּד, לוּדִים n.pr.m. et gent.
Lud, Lydia
appar. a people in NE. Africa
base
H3866 לוּד, לוּדִים . Lud, Lydia
. appar. a people in NE. Africa
3866 Luwdiy loo-dee'
or Luwdiyiy {loo-dee-ee'}; patrial from 3865; a Ludite or
inhabitants of Lud (only in plural):--Ludim. Lydians.
see HEBREW for 03865
לוּדִי (lu.di) — Ludite.
Someone descended from Egypt (H4714), first mentioned at Gen.10.13; along with Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Ludim or Lydians = "to the firebrands: travailings"
the descendants of Lud the son of Shem
לוּדִי (lu.di) — Lydian.
Someone descended from Lud, a man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Asshur (H0804H), Elam (H5867C), Arpachshad (H0775) and Aram (H0758)
Group of lud (לוּד "Lud" H3865)
§ Ludim or Lydians = "to the firebrands: travailings"
the descendants of Lud the son of Shem
Conj | N-proper — Conjunction · noun properHC/Npl
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
דָּרַךְ (darakh) is a Hebrew verb meaning to tread or march. It encompasses a range of actions including walking, leading, and bending a bow. The word appears in various forms, such as Qal and Hiphil, indicating both simple and causative actions. Notably, it can refer to treading down or guiding others.
דָּרַךְ vb. tread, march
Qal
tread, march, march forth
tread upon
tread wine- (or oil-) press
tread (i.e. bend) the bow
Hiph.
tread, tread down
tread (bend) the bow
causat. cause to tread or march, lead
base
H1869 דָּרַךְ tread, march
1869 darak daw-rak'
a primitive root; to tread; by implication, to walk; also to
string a bow (by treading on it in bending):--archer, bend,
come, draw, go (over), guide, lead (forth), thresh, tread
(down), walk.
דָּרַךְ (da.rakh) — to tread.
1) to tread, bend, lead, march
1a) (Qal)
1a1) to tread, march, march forth
1a2) to tread on, tread upon
1a3) to tread (a press)
1a4) to tread (bend) a bow
1a5) archer, bow-benders (participle)
1b) (Hiphil)
1b1) to tread, tread down
1b2) to tread (bend with the foot) a bow
1b3) to cause to go, lead, march, tread
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
N-fs — Noun common · feminine singular absoluteHNcfsa
bo.
See ARCHERY.
Bow
The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly “copper”) are mentioned (2 Sam. 22:35;
(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground.
A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In