Jeremiah 47:6 — Word Study
WLCה֗וֹי חֶ֚רֶב לַֽיהוָ֔ה עַד־ אָ֖נָה לֹ֣א תִשְׁקֹ֑טִי הֵאָֽסְפִי֙ אַל־ תַּעְרֵ֔ךְ הֵרָגְעִ֖י וָדֹֽמִּי׃
BSAAlashôwy [woe, a cry of sorrow] O swordchereb [cutting instrument] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] how longʻad [till when, until what time] until you restlôʼ [be quiet, cease from action] Returnʼâçaph [put up, go back] your sheathtaʻar [scabbard, resting place] ceaserâgaʻ [stop, be still] and be stilldâmam [rest, quiet yourself]
| Greek | English | Parsing |
|---|---|---|
| ה֗וֹי | alas! | Particle |
| חֶ֚רֶב | O sword | Noun common, feminine singular absolute |
| לַֽיהוָ֔ה | of Yahweh | Preposition, noun proper |
| עַד־ | until | Preposition |
| אָ֖נָה | when? | Particle |
| לֹ֣א | not | Particle |
| תִשְׁקֹ֑טִי | you will be inactive | Verb, Qal, imperfect second person feminine singular |
| הֵאָֽסְפִי֙ | gather yourself | Verb, Niphal, imperative second person feminine singular |
| אַל־ | to | Preposition |
| תַּעְרֵ֔ךְ | sheath your | Noun common both singular construct, suffix |
| הֵרָגְעִ֖י | rest | Verb, Niphal, imperative second person feminine singular |
| וָדֹֽמִּי׃ | and be still | Conjunction, verb qal imperative second person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | ‘Alas, O sword of the LORD, how long until you rest? Return to your sheath; cease and be still!’ |
| KJV | O thou sword of the LORD, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still. |
| ASV | O thou sword of Jehovah, how long will it be ere thou be quiet? put up thyself into thy scabbard; rest, and be still. |
| YLT | Ho, sword of Jehovah, till when art thou not quiet? Be removed unto thy sheath, rest and cease. |
| WEB | “‘You sword of Yahweh, how long will it be before you are quiet? Put yourself back into your scabbard; rest, and be still.’ |
| BBE | O sword of the Lord, how long will you have no rest? put yourself back into your cover; be at peace, be quiet. |
Where they part company is תִשְׁקֹ֑טִי — see How Translations Differ.
The structure features a main clause followed by a question and two imperative phrases, emphasizing the urgency and emotional weight of the speaker's plea.






7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbשָׁקַט
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 47:6
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 the Philistinesgenerated
Jeremiah 47:6 expresses a deep sorrow over the sword of the LORD, which symbolizes divine judgment against the Philistines. This lamentation captures the tension between the execution of judgment and the desire for peace. The surrounding verses detail the fate of the Philistines, highlighting the urgency of the prophet's plea for the sword to cease its destructive work.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 12:12 | Over all the barren heights in the wilderness the destroyers have come, for the sword of the LORD devours from one end of the earth to the other. No flesh has peace. |
| 2 | Jeremiah 15:3 | I will appoint over them four kinds of destroyers, declares the LORD: the sword to kill, the dogs to drag away, and the birds of the air and beasts of the earth to devour and destroy. |
| 3 | Jeremiah 25:27 | “Then you are to tell them that this is what the LORD of Hosts, the God of Israel, says: ‘Drink, get drunk, and vomit. Fall down and never get up again, because of the sword I will send among you.’ |
| 4 | Jeremiah 51:20–23 | “You are My war club, My weapon for battle. With you I shatter nations; with you I bring kingdoms to ruin. |
| 5 | Deuteronomy 32:41–42 | when I sharpen My flashing sword, and My hand grasps it in judgment, I will take vengeance on My adversaries and repay those who hate Me. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חֶ֚רֶב, Che.revgenerated
The word חֶ֚רֶב (Che.rev) means 'sword' and can also refer to other cutting instruments like knives and tools. Its usage in this context emphasizes the destructive nature of divine judgment, as it is a weapon wielded by God.
As a feminine singular noun, it conveys a sense of personification, suggesting that the sword is almost a character in the narrative, actively engaged in carrying out God's will.
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 contains a series of imperatives directed at the sword, with the finite verb תִשְׁקֹ֑טִי (you will be inactive) governing the plea for rest and stillness. The structure reflects a direct address, emphasizing the urgency of the prophet's lament.
The commands are layered, with הֵאָֽסְפִי֙ (gather yourself) and הֵרָגְעִ֖י (rest) following the initial call, creating a rhythm of pleading that underscores the emotional weight of the moment.
Septuagint Backgroundgenerated
In the Septuagint, חֶ֚רֶב is rendered as μάξαιρα (maxaira), which also means 'sword' but can imply a broader range of cutting instruments. This choice suggests a continuity in the understanding of divine judgment across the texts.
The use of ἡ (the) as a definite article in the LXX emphasizes the specific sword being addressed, maintaining the focus on the divine instrument of judgment.
In plain words — the whole versegenerated
Jeremiah 47:6 expresses a lament over the sword of the LORD, asking how long it will continue its work of destruction. The speaker pleads for the sword to return to its sheath and cease its action, reflecting a desire for peace amidst judgment.
Frequently Asked Questionsgenerated
The sword of the LORD symbolizes divine judgment and the execution of God's will against those who oppose Him, particularly the Philistines in this context.
The plea for the sword to rest indicates a longing for peace and an end to the violence and destruction that comes with God's judgment.
This verse is part of a prophecy that details the destruction of the Philistines, and the lament reflects the emotional turmoil of the prophet as he witnesses the impending judgment.
The phrase 'return to your sheath' suggests a desire for the sword to be put away, symbolizing a cessation of violence and a return to a state of peace.
Reflection Questionsgenerated
- What emotions do I feel when I think about divine judgment?
- How can I find peace in times of turmoil or conflict?
- What does it mean for me to 'cease and be still' in my own life?
- How can I better understand the balance between justice and mercy in my faith?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 47:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO thou sword of the Lord,.... For though it was the sword of the Chaldeans, yet being appointed and sent by the Lord, and having a commission from him, and being ordered and directed in his
Read John Gill on Jeremiah 47 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO thou sword of the LORD, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and O thou sword of the LORD, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still.
Read Robert Jamieson on Jeremiah 47 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 47:6 O thou sword of the LORD, how long [will it be] ere thou be quiet? put up thyself into thy scabbard, rest, and be still.Ver. 6. O thou sword of the Lord.] So called because whencesoever it cometh it is bathed in heaven. See Jeremiah 25:29 Judges 7:18; Judges 7:20. How long will it be ere thou be quiet?] Erisne in opere semper? Wilt thou ever be eating flesh and drinking blood? War, the shorter the better. Of the pirates’ war, as the Romans called it, Augustine reporteth to the just commendation of Pompey, that it was by him incredibill celeritate et temporls brevitate eonfectum, quickly despatched and made an end of. Aug., De Civit. Dei.
Read John Trapp on Jeremiah 47 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) O thou sword of the Lord . . .—This is the question and entreaty of the Philistines, “When will there be an end of war?” And the prophet has but one answer: the sword must do its work till it has done what Jehovah had appointed it to do.
Read Charles John Ellicott on Jeremiah 47 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. O thou sword of the Lord] This is a most grand prosopopoeia-a dialogue between the sword of the Lord and the prophet. Nothing can be imagined more sublime. Put up thyself into thy scabbard, rest, and be still.] Shed no more blood, destroy no more lives, erase no more cities, desolate no more countries. Rest:-hast thou not been long enough at this work of judgment? O be still:-let wars and desolations cease for ever.
Read AdamClarke on Jeremiah 47 →
CambridgeThe Cambridge Bible for Schools and Colleges6, 7. These vv. have been suspected, but on insufficient (partly metrical) grounds. They contain (a) the cry of the Philistines for mercy, (b) the prophet’s reply.
Read Cambridge on Jeremiah 47 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. O thou sword… how long — As if it may no longer be endured. The prayer is in behalf of Philistia and in behalf of humanity for respite and mercy.
Read Daniel Denison Whedon on Jeremiah 47 →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
‘Alas, O sword of the LORD, how long until you rest? Return to your sheath; cease and be still!’
“‘You sword of Yahweh, how long will it be before you are quiet? Put yourself back into your scabbard; rest, and be still.’
‘Alas, O sword of the LORD, how long until you rest? Return to your sheath; cease and be still!’
How long will you cry out, ‘Oh, sword of the Lord, how long will it be before you stop killing? Go back into your sheath! Stay there and rest!’
Tyndale line
O thou sword of the LORD, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still.
O thou sword of Jehovah, how long will it be ere thou be quiet? put up thyself into thy scabbard; rest, and be still.
O thou sword of the LORD, how long will it be ere thou be quiet? put up thyself into thy scabbard; rest, and be still.
O thou sword of the LORD, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still.
O thou sword of the Lord, how long will it be or thou cease! turne againe into thy scaberd, rest and be still.
Strictly literal
Alas! sword of Jehovah, how long wilt thou not be quiet? Withdraw into thy scabbard, rest, and be still.
Ho, sword of Jehovah, till when art thou not quiet? Be removed unto thy sheath, rest and cease.
Behold, sword of YHWH, until when are you not quiet? Be removed to your sheath, rest and cease.
Woe! thou sword of the Lord, how long yet wilt thou not be quiet? withdraw thyself into thy scabbard, take thee rest, and be still.
Woe, sword of Yahweh! How long will it be until you become silent? Go back to your scabbard! Stop and be silent.
From the Latin
O thou sword of the Lord, how long wilt thou not be quiet? Go into thy scabbard, rest, and be still.
Simplified
Oh sword of the Lord, when are you going to stop killing? Go back in your sheath. Stop killing and stay there!
O sword of the Lord, how long will you have no rest? put yourself back into your cover; be at peace, be quiet.
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 agree closely, with 12 of the 12 words matched. The Dead Sea Scrolls show some restoration but align with the MT in essence, confirming the consistency of the message across these ancient witnesses.
ה֗וֹי חֶ֚רֶב לַֽיהוָ֔ה עַד־ אָ֖נָה לֹ֣א תִשְׁקֹ֑טִי הֵאָֽסְפִי֙ אַל־ תַּעְרֵ֔ךְ הֵרָגְעִ֖י וָדֹֽמִּי׃
12 of the 12 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.
הוי חרב [ליהוה] [עד] [אנ׳ה] [לוא] [תשקוטי] [האספי] [אל] [תער׳ך] הרגעי ודומי
3 words on the leather — 1 partly restored, 8 supplied entire by an editor.
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 47:6
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.
הוֹי (hoy) is an interjection expressing dissatisfaction and pain, often translated as 'ah,' 'alas,' or 'woe.' It is used in lamentations and conveys a sense of sorrow or distress. The word is a prolonged form of another Hebrew term, indicating its emotional weight.
הוֹי 81 interj. expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
base
H1945 הוֹי expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
1945 howy hoh'ee
a prolonged form of 1930 (akin to 188); oh!:--ah, alas, ho,
O, woe.
see HEBREW for 01930
see HEBREW for 0188
הוֹי (hoy) — woe!.
ah!, alas!, ha!, ho!, O!, woe!
Part — ParticleHTj
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
אָן (an) is an adverb meaning 'where?' or 'whither?'. It can also refer to time, asking 'when?' or 'how long?'. The word is derived from a root meaning to indicate place or time, and it is used in contexts that inquire about location or duration.
אָן adv. where? or whither?
base
H575 אָן where? or whither?
575 'an awn
or manah {aw-naw'}; contracted from 370; where?; hence,
whither?, when?; also hither and thither:--+ any (no)
whither, now, where, whither(-soever).
see HEBREW for 0370
אָן (an) — where?.
1) where?, whither? (of place)
2) when?, until when?, how long? (of time)
HTi — ParticleHTi
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
HVqi2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
V-Niphal-Impv-2fs — Verb · Niphal · imperative second person feminine singularHVNv2fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
תַּ֫עַר (ta'ar) refers to a razor or sheath, emphasizing the concept of making bare or empty. It is derived from a root meaning to make naked and can denote both a knife or razor and a scabbard. The entries consistently highlight its dual meaning without significant disagreement.
תַּ֫עַר n.m. razor, sheath
base
H8593 תַּ֫עַר razor, sheath
8593 ta`ar tah'-ar
from 6168; a knife or razor (as making bare): also a scabbard
(as being bare, i.e. empty):--(pen-)knife, razor, scabbard,
shave, sheath.
see HEBREW for 06168
תַּ֫עַר (ta.ar) — razor.
1) razor, sheath (making naked)
1a) razor
1b) sheath (of sword)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp2fs
The Hebrew word רָגַע (raga`) is a primitive root that encompasses a range of meanings including to disturb, to rest, and to harden. It can refer to stirring up or causing disturbance, as well as to settling or giving rest. The entries also note a specific usage related to winking. There is a mention of its application in Job 7:5.
רָגַע vb. disturb
Qal
Hiph. denom. make a twinkilng
base
רָגַע vb. be at rest, repose
Niph. (of sword) be gathered into thy scabbard, repose, and be still.
H7280a רָגַע disturb H7280b רָגַע be at rest, repose H7280c רָגַע harden
7280 raga` raw-gah'
a primitive root; properly, to toss violently and suddenly
(the sea with waves, the skin with boils); figuratively (in a
favorable manner) to settle, i.e. quiet; specifically, to wink
(from the motion of the eye-lids):--break, divide, find ease,
be a moment, (cause, give, make to) rest, make suddenly.
רָגַע (ra.ga) — to disturb.
1) to act in an instant, stir up, disturb
1a) (Qal) to stir up, disturb
1b) (Hiphil) to make a twinkling
רָגַע (ra.ga) — to rest.
1) to rest or repose, be at rest or repose, settle, quiet, give rest
1a) (Niphal)
1a1) to cause to rest (of sword, of the sea)
1a2) to wink (with prep)
1b) (Hiphil)
1b1) to give rest to
1b2) to rest, repose
רָגַע (ra.ga) — to harden.
to harden
V-Niphal-Impv-2fs — Verb · Niphal · imperative second person feminine singularHVNv2fs
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
דָּמַם (damam) is a Hebrew verb primarily meaning to be silent or still, with implications of astonishment or cessation. It can also convey the idea of perishing or being destroyed. The word appears in various forms, including Qal, Niphal, Poal, and Hiphil, indicating different nuances of silence and stillness. Notably, it is associated with wailing in Isaiah 23:2.
[דָּמַם] vb. be or grow dumb, silent, still
Qal
be silent
be still (opp. to both speech and motion)
be struck dumb, astounded
Niph. be made silent, i.e. destroyed
Po. ‘composed and quieted my soul’
H1826a דָּמַם be or grow dumb, silent, still H1826b דָּמַם wail
1826 damam daw-man'
a prim root (compare 1724, 1820); to be dumb; by implication,
to be astonished, to stop; also to perish:--cease, be cut down
(off), forbear, hold peace, quiet self, rest, be silent, keep
(put to) silence, be (stand) still, tarry, wait.
see HEBREW for 01724
see HEBREW for 01820
דָּמַם (da.mam) — to silence: stationary.
: stationary
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to wail.
wail
דָּמַם (da.mam) — to silence: silent.
: silent
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to silence: destroyed.
: destroyed
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
Conj | V-Qal-Impv-2fs — Conjunction · verb qal imperative second person feminine singularHC/Vqv2fs
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
