Jeremiah 50:32 — Word Study
WLCוְכָשַׁ֤ל זָדוֹן֙ וְנָפַ֔ל וְאֵ֥ין ל֖וֹ מֵקִ֑ים וְהִצַּ֤תִּי אֵשׁ֙ בְּעָרָ֔יו וְאָכְלָ֖ה כָּל־ סְבִיבֹתָֽיו׃ ס
BSAThe arrogant onezâdôwn [full of pride, insolent] will stumblekâshal [lose balance, falter] and fallnâphal [be defeated, fail] with noʼayin one to pick him upqûwm [none, nothing, raise, lift] And I will kindleyâtsath [start, ignite] a fireʼêsh [flame, burning] in his citiesʻîyr [towns, settlements] to consumeʼâkal [devour, eat] all thosekôl [everything, everyone] around himçâbîyb [surrounding, neighboring]
| Greek | English | Parsing |
|---|---|---|
| וְכָשַׁ֤ל | and it will stumble | Verb, Qal, sequential perfect third person masculine singular |
| זָדוֹן֙ | arrogance | Noun common, masculine singular absolute |
| וְנָפַ֔ל | and it will fall | Verb, Qal, sequential perfect third person masculine singular |
| וְאֵ֥ין | and not | Conjunction, noun common masculine singular construct |
| ל֖וֹ | [will belong] to it | Preposition, suffix |
| מֵקִ֑ים | [one who] raises up | Verb, Hiphil, participle (active) masculine singular |
| וְהִצַּ֤תִּי | and I will kindle | Verb, Hiphil, sequential perfect first person common singular |
| אֵשׁ֙ | fire | Noun common, both singular absolute |
| בְּעָרָ֔יו | in cities its | Preposition, noun common masculine plural construct, suffix |
| וְאָכְלָ֖ה | and it will devour | Verb, Qal, sequential perfect third person feminine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| סְבִיבֹתָֽיו׃ ס | around it | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The arrogant one will stumble and fall with no one to pick him up. And I will kindle a fire in his cities to consume all those around him.” |
| KJV | And the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all round about him. |
| ASV | And the proud one shall stumble and fall, and none shall raise him up; and I will kindle a fire in his cities, and it shall devour all that are round about him. |
| YLT | And stumbled hath pride, And he hath fallen, and hath no raiser up, And I have kindled a fire in his cities, And it hath devoured all round about him. |
| WEB | The proud one will stumble and fall, and no one will raise him up. I will kindle a fire in his cities, and it will devour all who are around him.” |
| BBE | And pride will go with uncertain steps and have a fall, and there will be no one to come to his help: and I will put a fire in his towns, burning up everything round about him. |
Where they part company is in the translation of וְנָפַל — see How Translations Differ.
The verse contains two main clauses and several subordinate phrases that elaborate on the actions and consequences described.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזָדוֹן
verbכָּשַׁל
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 50:32
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 — Judgment Against Babylongenerated
Jeremiah 50:32 describes the fate of the arrogant one, indicating that pride leads to a fall. This verse is part of a broader prophecy where God declares His judgment against Babylon, emphasizing that the proud will not stand and will face destruction. The surrounding verses highlight the oppression of Israel and Judah and God's promise of redemption, contrasting the fate of the arrogant with His faithfulness to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 16:18 | Pride goes before destruction, and a haughty spirit before a fall. |
| 2 | Proverbs 18:12 | Before his downfall a man’s heart is proud, but humility comes before honor. |
| 3 | Isaiah 10:12–15 | So when the Lord has completed all His work against Mount Zion and Jerusalem, He will say, “I will punish the king of Assyria for the fruit of his arrogant heart and the proud look in his eyes. |
| 4 | Isaiah 14:13–15 | You said in your heart: “I will ascend to the heavens; I will raise my throne above the stars of God. I will sit on the mount of assembly, in the far reaches of the north. |
| 5 | Ezekiel 28:2–9 | “Son of man, tell the ruler of Tyre that this is what the Lord GOD says: Your heart is proud, and you have said, ‘I am a god; I sit in the seat of gods in the heart of the sea.’ Yet you are a man and not a god, though you have regarded your heart as that of a god. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — זָדוֹן, za.dOngenerated
The noun זָדוֹן (zadown) signifies arrogance or pride, embodying an attitude of insolence. It describes those who act presumptuously, often leading to their downfall. This word appears in various contexts, emphasizing the negative consequences of such pride.
In this verse, it highlights the character of the one who will stumble and fall, showing that arrogance is a precursor to judgment. The parsing indicates it is a masculine singular noun, emphasizing a specific individual or archetype of pride.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses arrogant for זָדוֹן.
Sentence Structuregenerated
The main finite verb is כָשַׁל, will stumble, which governs the subject זָדוֹן, the arrogant one. This is followed by another verb נָפַל, and will fall, creating a sequential action.
The structure emphasizes the consequences of arrogance, with the verbs indicating direct actions and the lack of support emphasized by אֵ֥ין, there is no, leading into the future action of kindling fire in the cities.
Septuagint Backgroundgenerated
The Septuagint translates זָדוֹן as ὑβριστὴς (hubristēs), which carries a similar meaning of arrogance but may imply a broader sense of insolence or overstepping bounds. This choice reflects a nuanced understanding of the character being described.
The Greek word ἀσθενήσει for כָשַׁל indicates a weakening or failing, aligning with the theme of downfall associated with arrogance.
In plain words — the whole versegenerated
Jeremiah 50:32 warns that the proud will stumble and fall without help. God will ignite a fire in their cities to consume everything around them. This verse illustrates the consequences of arrogance and pride, showing that such attitudes lead to destruction.
Frequently Asked Questionsgenerated
It signifies that those who are proud and insolent will face downfall and failure, as their arrogance leads to their destruction.
This indicates God's judgment, where destruction will come upon the cities of the arrogant, symbolizing total devastation.
This verse is part of God's declaration against Babylon, emphasizing the fate of the proud and the promise of justice for His people.
The verse teaches that pride leads to downfall, and that those who are arrogant will ultimately face consequences for their actions.
Reflection Questionsgenerated
- In what ways have I seen pride lead to failure in my own life or the lives of others?
- How can I guard against arrogance in my thoughts and actions?
- What does this verse teach me about the importance of humility?
- How can I apply the lessons from this verse to my relationships with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 50:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the most proud shall stumble and fall,.... Or "pride", as before; "the man of pride", who is so proud that he may be called pride itself.
Read John Gill on Jeremiah 50 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all round about him. No JFB commentary on this verse.
Read Robert Jamieson on Jeremiah 50 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBabylon, before called the most proud, here pride in the abstract, (which speaketh this people excessively faulty in this thing,) shall fall, and so full as never more to be recovered and raised up.
Read Matthew Poole on Jeremiah 50 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 50:32 And the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all round about him.Ver. 32. And the most proud shall stumble.] Heb., Pride, or that man of pride. Praefractarius ille, so Oecolampadius rendereth it, that stubborn man, who will do wickedly against conviction of conscience.
Read John Trapp on Jeremiah 50 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) And the most proud shall stumble . . .—As before, Pride. The gender of the pronoun in “none shall raise him up” is determined by that of the Hebrew noun. The words furnish a striking illustration of the teaching of Pro 16:18.
Read Charles John Ellicott on Jeremiah 50 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. And the most proud] זדון zadon, as before. Here pride is personified and addressed, as if possessing a being and rational powers.
Read AdamClarke on Jeremiah 50 →
CambridgeThe Cambridge Bible for Schools and Colleges31, 32. O thou proud one … the proud one] Heb. as mg. (O Pride and Pride respectively), applied as a proper name to Babylon. With these vv. cp. Jeremiah 21:13 f.
Read Cambridge on Jeremiah 50 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible32. The most proud shall stumble — The marginal reading should be preferred, so as to read: And pride shall stumble and fall, and none shall raise him up; and I will kindle a fire in his cities, and
Read Daniel Denison Whedon on Jeremiah 50 →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
The arrogant one will stumble and fall with no one to pick him up. And I will kindle a fire in his cities to consume all those around him.”
The proud one will stumble and fall, and no one will raise him up. I will kindle a fire in his cities, and it will devour all who are around him.”
The arrogant one will stumble and fall with no one to pick him up. And I will kindle a fire in his cities to consume all those around him.”
You will stumble and fall, you proud city; no one will help you get up. I will set fire to your towns; it will burn up everything that surrounds you.”
Tyndale line
And the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all round about him.
And the proud one shall stumble and fall, and none shall raise him up; and I will kindle a fire in his cities, and it shall devour all that are round about him.
And the proud one shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all that are round about him.
And the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all around him.
And the proude shall stumble and fall, and none shall raise him vp: and I will kindle a fire in his cities, and it shall deuoure all round about him.
Strictly literal
and the proud one shall stumble and fall, and none shall raise him up; yea, I will kindle a fire in his cities, and it shall devour all that are round about him.
And stumbled hath pride, And he hath fallen, and hath no raiser up, And I have kindled a fire in his cities, And it hath devoured all round about him.
And pride has stumbled, || And he has fallen, and has none raising up, || And I have kindled a fire in his cities, || And it has devoured all around him.
And the presumptuous shall stumble and fall, with none to raise him up: and I will kindle a fire in his cities, and it shall devour all his environs.
So the proud ones will stumble and fall. No one will raise them up. I will light a fire in their cities; it will devour everything around him.
From the Latin
And the proud one shall fall, he shall fall down, and there shall be none to lift him up: and I will kindle a fire in his cities, and it shall devour all round about him.
Simplified
You arrogant people will trip and fall. Nobody will be there to pick you up. I'm going to set fire to your towns and burn up everything around you.
And pride will go with uncertain steps and have a fall, and there will be no one to come to his help: and I will put a fire in his towns, burning up everything round about him.
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 states that 'the arrogant one will stumble and fall with no one to pick him up' and mentions that 'I will kindle a fire in his cities to consume all those around him.' The Septuagint largely agrees with the Masoretic Text, matching 11 of the 12 words, although it presents the text with its own word order and articles. There are no significant differences noted between these witnesses in this verse, indicating a strong consistency in the message conveyed.
וְכָשַׁ֤ל זָדוֹן֙ וְנָפַ֔ל וְאֵ֥ין ל֖וֹ מֵקִ֑ים וְהִצַּ֤תִּי אֵשׁ֙ בְּעָרָ֔יו וְאָכְלָ֖ה כָּל־ סְבִיבֹתָֽיו׃ ס
11 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.
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 50:32
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.
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
זָדוֹן (zadown) refers to concepts of insolence and presumptuousness, indicating a sense of arrogance or pride. It is derived from the root word meaning arrogance. The entries consistently highlight these themes without significant disagreement.
זָדוֹן n.m. insolence, presumptuousness
base
H2087 זָדוֹן insolence, presumptuousness
2087 zadown zaw-done'
from 2102; arrogance:--presumptuously, pride, proud (man).
see HEBREW for 02102
זָדוֹן (za.don) — arrogance.
pride, insolence, presumptuousness, arrogance
N-ms — Noun common · masculine singular absoluteHNcmsa
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
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
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
יָצַת (yatsath) is a Hebrew verb meaning to kindle or burn. It can refer to the act of setting something on fire, as well as figuratively to desolation. The word has different forms: Qal (to kindle), Niphal (to be kindled or desolate), and Hiphil (to set on fire).
[יָצַת] vb. kindle, burn (intr.)
Qal kindle, intr., fig. of wickedness; sq. be kindled with fire (= set on fire)
Niph. be kindled; be burned; = desolated
Hiph. kindle, set on fire
base
H3341 [יָצַת] kindle, burn (intr.)
3341 yatsath yaw-tsath'
a primitive root; to burn or set on fire; figuratively, to
desolate:--burn (up), be desolate, set (on) fire ((fire)),
kindle.
יָצַת (ya.tsat) — to kindle.
1) to kindle, burn, set on fire
1a) (Qal) to kindle
1b) (Niphal)
1b1) to be kindled
1b2) to be left desolate
1c) (Hiphil) to set on fire, kindle
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Prep | N-fp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
