Jeremiah 50:36 — Word Study
WLCחֶ֥רֶב אֶל־ הַבַּדִּ֖ים וְנֹאָ֑לוּ חֶ֥רֶב אֶל־ גִּבּוֹרֶ֖יהָ וָחָֽתּוּ׃
BSAA swordchereb [cutting instrument, tool for destruction] [is] againstʼêl her false prophetsbad [liars, boasters, soothsayers] and they will become foolsyâʼal [senseless, acting wickedly] A swordchereb [weapon of war] is againstʼêl her warriorsgibbôwr [mighty men, strong champions] and they will be filled with terrorchâthath [dismayed, broken, shattered]
| Greek | English | Parsing |
|---|---|---|
| חֶ֥רֶב | a sword | Noun common, feminine singular absolute |
| אֶל־ | against | Preposition |
| הַבַּדִּ֖ים | the empty talkers | Particle, noun common masculine plural absolute |
| וְנֹאָ֑לוּ | and they will become fools | Verb, Niphal, sequential perfect third person common plural |
| חֶ֥רֶב | a sword | Noun common, feminine singular absolute |
| אֶל־ | against | Preposition |
| גִּבּוֹרֶ֖יהָ | warriors its | Noun common masculine plural construct, suffix |
| וָחָֽתּוּ׃ | and they will be shattered | Verb, Qal, sequential perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A sword is against her false prophets, and they will become fools. A sword is against her warriors, and they will be filled with terror. |
| KJV | A sword is upon the liars; and they shall dote: a sword is upon her mighty men; and they shall be dismayed. |
| ASV | A sword is upon the boasters, and they shall become fools; a sword is upon her mighty men, and they shall be dismayed. |
| YLT | A sword [is] on the princes, And they have become foolish; A sword [is] on her mighty ones, And they have been broken down; |
| WEB | A sword is on the boasters, and they will become fools. A sword is on her mighty men, and they will be dismayed. |
| BBE | A sword is on the men of pride, and they will become foolish: a sword is on her men of war, and they will be broken. |
Where they part company is וְנֹאָ֑לוּ — see How Translations Differ.
The verse has two main clauses, each followed by a description of the consequences faced by the subjects.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֶרֶב
verbיָאַל
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 50:36
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 — Prophecy Against Babylongenerated
Jeremiah 50:36 is part of a series of judgments against Babylon, emphasizing the consequences of their actions. The chapter outlines the fate of the Chaldeans, highlighting the impending doom that will befall their false prophets and warriors, who have led the people astray. This prophecy serves as a warning of the divine retribution that awaits those who oppose the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 48:30 | I know his insolence,” declares the LORD, “but it is futile. His boasting is as empty as his deeds. |
| 2 | Isaiah 43:14 | Thus says the LORD your Redeemer, the Holy One of Israel: “For your sake, I will send to Babylon and bring them all as fugitives, even the Chaldeans, in the ships in which they rejoice. |
| 3 | Isaiah 44:25 | who foils the signs of false prophets and makes fools of diviners, who confounds the wise and turns their knowledge into nonsense, |
| 4 | 2 Thessalonians 2:9–11 | The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, |
| 5 | 1 Timothy 4:2 | influenced by the hypocrisy of liars, whose consciences are seared with a hot iron. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — חֶ֥רֶב, Che.revgenerated
The Hebrew word חֶ֫רֶב (chereb) means 'sword' and encompasses cutting instruments including knives and tools. It is derived from a root meaning 'drought,' which underscores its destructive nature. In this verse, it signifies the weapon of divine judgment against Babylon's false prophets.
The use of חֶ֫רֶב emphasizes the severity of the judgment. It is not merely a physical sword but represents the LORD's active role in executing justice against those who deceive and lead others into folly.
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 finite verb is נֹאָ֑לוּ, they will become fools, governing two subjects: the false prophets and the warriors. The structure is straightforward, with two clauses following the main verb, each introduced by חֶ֥רֶב, indicating the sword's role in judgment.
The Hebrew word order places emphasis on the subjects affected by the sword, highlighting the impending doom over both the false prophets and the warriors.
Septuagint Backgroundgenerated
The Septuagint translates חֶ֥רֶב as μάχαιραν, which also means 'sword'. This choice aligns with the Hebrew meaning but can imply a broader sense of a cutting instrument.
The translation of וְנֹאָ֑לוּ is less direct in the Septuagint, indicating a possible interpretative shift in understanding the consequences of foolishness in the Greek context.
In plain words — the whole versegenerated
Jeremiah 50:36 declares that a sword is against Babylon's false prophets and warriors. This sword symbolizes judgment from the LORD, leading to their foolishness and terror. The verse emphasizes the consequences of leading others astray.
Frequently Asked Questionsgenerated
It signifies divine judgment against those who deceive and mislead others, leading to their downfall.
It indicates that even the mightiest will not escape judgment and will be overcome by fear.
It underscores the theme of judgment against those who oppose God and the consequences of their actions.
The sword often represents judgment, conflict, and the power of God to execute justice.
Reflection Questionsgenerated
- In what ways do I see false teachings affecting my community today?
- How can I discern between truth and deception in what I hear?
- What actions can I take to stand firm against misleading influences?
- How does understanding God's judgment help me in my own spiritual journey?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 50:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA sword [is] upon the liars,.... Some render it "bars" (m), as the word sometimes signifies; and interpret it of great men, who are the strength and security of cities and commonwealths; but these
Read John Gill on Jeremiah 50 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA sword is upon the Chaldeans, saith the LORD, and upon the inhabitants of Babylon, and upon her princes, and upon her wise men. A sword ... A sword ... A sword.
Read Robert Jamieson on Jeremiah 50 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA sword is upon the liars; and they shall dote: the word here translated liars is by some translated bars, by some liars; and in the Hebrew it hath both significations; which makes some think it is to be understood of the chief men, who are the props, stays, and bars of a place, whose wisdom God threatens should fail them, so as they should dote, and show themselves fools. Others translating it liars as we do, understand it of their soothsayers and wizards, whom he calls liars, because they divined false, and saith they should dote, not foreseeing what should be. A sword is upon her mighty men; and they shall be dismayed: and though they were full of valiant, mighty men, yet their hearts…
Read Matthew Poole on Jeremiah 50 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 50:36 A sword [is] upon the liars; and they shall dote: a sword [is] upon her mighty men; and they shall be dismayed.Ver. 36. A sword is upon the liars,] i.e., The prognosticators and wizards. Mendaces nominat divines, as it was wont here to be said - a friar, a liar.
Read John Trapp on Jeremiah 50 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) A sword is upon the liars; and they shall dote.—The Hebrew word for “liars”—literally, boastings—implies the falsehood of folly rather than of purpose. Better, perhaps, the prating fools. The marginal readings “chief stays” and “bars” rest on no adequate authority. Here the word applies to the diviners and magicians (comp. Isaiah 44:25).
Read Charles John Ellicott on Jeremiah 50 →
CambridgeThe Cambridge Bible for Schools and Colleges36. boasters] better than mg. boastings. The reference is to prophets and diviners who promised permanent empire to Babylon. dote] The same word is rendered are foolish in Jeremiah 5:4.
Read Cambridge on Jeremiah 50 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible36. Liars — The original word means to babble, to talk at random, and here the sense is soothsayers. Dismayed — Better, confounded.
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
A sword is against her false prophets, and they will become fools. A sword is against her warriors, and they will be filled with terror.
A sword is on the boasters, and they will become fools. A sword is on her mighty men, and they will be dismayed.
A sword is against her false prophets, and they will become fools. A sword is against her warriors, and they will be filled with terror.
Destructive forces will come against her false prophets; they will be shown to be fools! Destructive forces will come against her soldiers; they will be filled with terror!
Tyndale line
A sword is upon the liars; and they shall dote: a sword is upon her mighty men; and they shall be dismayed.
A sword is upon the boasters, and they shall become fools; a sword is upon her mighty men, and they shall be dismayed.
A sword is upon the boasters, and they shall dote: a sword is upon her mighty men, and they shall be dismayed.
A sword is upon the liars; and they shall be sottish: a sword is upon her mighty men; and they shall be dismayed.
A sworde is vpon the soothsaiers, and they shall dote: a sword is vpon her strong men, and they shalbe afraide.
Strictly literal
the sword is upon the liars, and they shall become fools; the sword is upon her mighty men, and they shall be dismayed;
A sword [is] on the princes, And they have become foolish; A sword [is] on her mighty ones, And they have been broken down;
A sword [is] on the princes, || And they have become foolish; A sword [is] on her mighty ones, || And they have been broken down;
The sword is against the lying soothsayers, and they shall be made foolish: the sword is against her mighty men, and they shall be dismayed.
A sword against those who say empty words! They will become fools! A sword against her soldiers! They will be filled with terror.
From the Latin
A sword upon her diviners, and they shall be foolish: a sword upon her valiant ones, and they shall be dismayed.
Simplified
A sword is raised to attack her false prophets, and they will become fools. A sword is raised to attack her soldiers, and they will be terrified.
A sword is on the men of pride, and they will become foolish: a sword is on her men of war, and they will be broken.
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 on the wording of this verse, with all eight words matched. This indicates a consistent understanding of the judgment being pronounced against Babylon's false prophets and warriors.
חֶ֥רֶב אֶל־ הַבַּדִּ֖ים וְנֹאָ֑לוּ חֶ֥רֶב אֶל־ גִּבּוֹרֶ֖יהָ וָחָֽתּוּ׃
8 of the 8 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 50:36
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.
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]
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)
Prep — PrepositionHR
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
בַּד (bad) refers to empty or idle talk, as well as to those who engage in such speech, described as empty talkers or praters. It can also denote a brag or lie, and is associated with the concept of a liar. The word is built from a root that suggests emptiness, and it appears in contexts related to deceitful speech.
[בַּד] n.m.
empty, idle talk
concr. empty talkers, praters
base
H907 [בַּד] . empty, idle talk
. concr. empty talkers, praters
907 bad bad
from 908; a brag or lie; also a liar:--liar, lie.
see HEBREW for 0908
בַּד (bad) — bluster.
empty talk, idle talk, liar, lie
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
יָאַל (ya'al) means to be foolish or act foolishly, often implying a lack of insight or judgment. It can denote showing wicked folly and is used in the Niphal form to express these actions. The word is built from a primitive root that suggests being slack, figuratively relating to foolishness.
[יָאַל] vb. be foolish
Niph. do or act foolishly
shew wicked folly = sin
become fools, lacking insight and judgment
base
H2973 [יָאַל] be foolish
2973 ya'al yaw-al'
a primitive root; properly, to be slack, i.e. (figuratively)
to be foolish:--dote, be (become, do) foolish(-ly).
יָאַל (ya.al) — be foolish.
1) to be foolish, become fools, act foolishly, show wicked folly
1a) (Niphal)
1a1) to show wicked folly
1a2) to become fools
Conj | V-Niphal-3cp — Verb · Niphal · sequential perfect third person common pluralHc/VNq3cp
- All men are, without the knowledge of God
- Deny God
Ps 14:1; 53:1
- Blaspheme God
- Reproach God
- Make a mock at sin
- Despise instruction
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]
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)
Prep — PrepositionHR
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
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
Adj | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
The Hebrew word חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
