Jeremiah 50:43 — Word Study
WLCשָׁמַ֧ע מֶֽלֶךְ־ בָּבֶ֛ל אֶת־ שִׁמְעָ֖ם וְרָפ֣וּ יָדָ֑יו צָרָה֙ הֶחֱזִיקַ֔תְהוּ חִ֖יל כַּיּוֹלֵדָֽה׃
BSAThe kingmelek [ruler, monarch] of BabylonBâbel [Babel, a city of confusion] has heardshâmaʻ■ [listened, given attention to] the reportshêmaʻ [sound, rumor, announcement] and his handsyâd [an open hand; strength, a side or share] hang limprâphâh■ [have become feeble, weakened] ◂Anguishtsârâh [deep distress, sorrow] has gripped himchâzaq■ [seized, taken hold of] painchîyl [agony, intense suffering] like that of a woman in laboryâlad [a female, in a state of, childbirth, travail]
| Greek | English | Parsing |
|---|---|---|
| שָׁמַ֧ע | he heard | Verb, Qal, perfect third person masculine singular |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| בָּבֶ֛ל | Babylon | Noun proper |
| אֶת־ | the object marker | Particle |
| שִׁמְעָ֖ם | report their | Noun common masculine singular construct, suffix |
| וְרָפ֣וּ | and they hung limp | Verb, Qal, sequential perfect third person common plural |
| יָדָ֑יו | hands his | Noun common both dual construct, suffix |
| צָרָה֙ | distress | Noun common, feminine singular absolute |
| הֶחֱזִיקַ֔תְהוּ | it took hold of him | Verb hiphil perfect third person feminine singular, suffix |
| חִ֖יל | anguish | Noun common, masculine singular absolute |
| כַּיּוֹלֵדָֽה׃ | like [woman] giving birth | Preposition, verb qal participle (active) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The king of Babylon has heard the report, and his hands hang limp. Anguish has gripped him, pain like that of a woman in labor. |
| KJV | The king of Babylon hath heard the report of them, and his hands waxed feeble: anguish took hold of him, and pangs as of a woman in travail. |
| ASV | The king of Babylon hath heard the tidings of them, and his hands wax feeble: anguish hath taken hold of him, and pangs as of a woman in travail. |
| YLT | Heard hath the king of Babylon their report, And feeble have been his hands, Distress hath seized him; pain as a travailing woman. |
| WEB | The king of Babylon has heard the news of them, and his hands become feeble. Anguish has taken hold of him, pains as of a woman in labor. |
| BBE | The king of Babylon has had news of them, and his hands have become feeble: trouble has come on him and pain like the pain of a woman in childbirth. |
Where they part company is צָרָה — see How Translations Differ.
The main clause is followed by two subordinate phrases that elaborate on the king's physical and emotional state.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצָרָה
verbשָׁמַע
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 50:43
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 Babylongenerated
Jeremiah 50:43 presents a vivid picture of the king of Babylon responding to alarming news. This section of Jeremiah addresses the downfall of Babylon, emphasizing the emotional and physical impact on its ruler as he faces impending judgment. The surrounding verses elaborate on the might and cruelty of Babylon's forces, contrasting with the king's sudden weakness upon hearing the report.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 51:31 | One courier races to meet another, and messenger follows messenger, to announce to the king of Babylon that his city has been captured from end to end. |
| 2 | Isaiah 13:6–8 | Wail, for the Day of the LORD is near; it will come as destruction from the Almighty. |
| 3 | Isaiah 21:3–4 | Therefore my body is filled with anguish. Pain grips me, like the pains of a woman in labor. I am bewildered to hear, I am dismayed to see. |
| 4 | Daniel 5:5–6 | At that moment the fingers of a human hand appeared and wrote on the plaster of the wall, near the lampstand in the royal palace. As the king watched the hand that was writing, |
| 5 | Jeremiah 49:22–24 | Look! An eagle will soar and swoop down, spreading its wings over Bozrah. In that day the hearts of Edom’s mighty men will be like the heart of a woman in labor. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שָׁמַע, sha.Ma'generated
The Hebrew word שָׁמַע (sha.Ma') means 'to hear' and encompasses listening with attention and obedience. It is often used in contexts where understanding and response are expected, especially in divine communication.
In this verse, the king of Babylon שָׁמַע (heard) the report, indicating that he is not merely aware of the news but is impacted by it. The verb's perfect tense suggests a completed action, emphasizing the immediacy of his reaction.
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 שָׁמַע, he heard, which governs the entire clause. The structure includes a subject (the king of Babylon) and multiple phrases detailing the report and its effects on him.
The sentence flows from the king's hearing of the report to the resulting limpness of his hands and the anguish that grips him, showing a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἥκουσεν for שָׁמַע, which also means 'to hear'. This choice aligns closely with the Hebrew, maintaining the focus on the act of listening.
For צָרָה, the LXX translates it as θλῖψις, which emphasizes distress and suffering. This broadens the emotional scope of the Hebrew term, suggesting a deeper level of anguish.
In plain words — the whole versegenerated
Jeremiah 50:43 describes how the king of Babylon hears alarming news that leaves him feeling weak and distressed, much like a woman in labor. This verse highlights the emotional turmoil and impending doom facing Babylon.
Frequently Asked Questionsgenerated
It signifies a loss of strength and power, indicating that the king is overwhelmed by fear and distress upon hearing the report.
The comparison to a woman in labor emphasizes the intense pain and anguish the king experiences, suggesting that his distress is both profound and debilitating.
The report likely concerns the impending judgment against Babylon, which causes the king's emotional and physical reaction, highlighting the seriousness of the situation.
This verse is part of a series of prophecies concerning Babylon's downfall, illustrating the consequences of its actions and the inevitable judgment from God.
Reflection Questionsgenerated
- What are some ways I can respond to distressing news in my own life?
- How can I find strength in moments of weakness, like the king of Babylon?
- What does this verse teach about the emotional impact of impending judgment?
- In what ways can I support others who are experiencing anguish or distress?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 50:43 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe king of Babylon hath heard the report of them,.... Belshazzar, as Kimchi; he had the report brought him of the invasion of his land by them; of their approach to Babylon, and design upon it; and
Read John Gill on Jeremiah 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, a people shall come from the north, and a great nation, and many kings shall be raised up from the coasts of the earth.
Read Robert Jamieson on Jeremiah 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Medes shall not be more prepared to destroy the Babylonians, than they shall be unprepared to make any resistance; as God will animate their enemies, so he will dispirit them, so as they shall faint upon the report of their coming, and be like a woman upon whom strong pangs of travail are.
Read Matthew Poole on Jeremiah 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 50:43 The king of Babylon hath heard the report of them, and his hands waxed feeble: anguish took hold of him, [and] pangs as of a woman in travail.Ver. 43. The king of Babylon, &c.] See Jeremiah 6:24 Daniel 5:6.
Read John Trapp on Jeremiah 50 →CambridgeThe Cambridge Bible for Schools and Colleges41–43. A repetition, with the necessary changes, of Jeremiah 6:22-24, where Jerusalem is the object of the threat. See notes there.
Read Cambridge on Jeremiah 50 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE AGENTS OF THIS , Jeremiah 50:41-46.41-46. A people shall come from the north, etc.
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 king of Babylon has heard the report, and his hands hang limp. Anguish has gripped him, pain like that of a woman in labor.
The king of Babylon has heard the news of them, and his hands become feeble. Anguish has taken hold of him, pains as of a woman in labor.
The king of Babylon has heard the report, and his hands hang limp. Anguish has gripped him, pain like that of a woman in labor.
The king of Babylon will become paralyzed with fear when he hears news of their coming. Anguish will grip him, agony like that of a woman giving birth to a baby.
Tyndale line
The king of Babylon hath heard the report of them, and his hands waxed feeble: anguish took hold of him, and pangs as of a woman in travail.
The king of Babylon hath heard the tidings of them, and his hands wax feeble: anguish hath taken hold of him, and pangs as of a woman in travail.
The king of Babylon hath heard the fame of them, and his hands wax feeble: anguish hath taken hold of him, and pangs as of a woman in travail.
The king of Babylon hath heard the report of them, and his hands became feeble: anguish took hold of him, and pangs as of a woman in travail.
The King of Babel hath heard the report of them, and his hands waxed feeble: sorow came vpon him, euen sorowe as of a woman in trauaile.
Strictly literal
The king of Babylon hath heard the report of them, and his hands wax feeble; trouble hath taken hold of him, pangs as of a woman in travail.
Heard hath the king of Babylon their report, And feeble have been his hands, Distress hath seized him; pain as a travailing woman.
The king of Babylon has heard their report, || And his hands have been feeble, || Distress has seized him; pain as a travailing woman.
The king of Babylon hath heard the report of them, and his hands are grown feeble: anguish hath taken fast hold of him, pangs as of a woman in travail.
The king of Babylon heard the reports about them and his hands fell limp in distress. Anguish seized him like a woman giving birth.
From the Latin
The king of Babylon hath heard the report of them, and his hands are grown feeble: anguish hath taken hold of him, pangs as a, woman in labour.
Simplified
The king of Babylon has heard the news and he's terrified. He's overcome with fear, in pain like a woman in labor.
The king of Babylon has had news of them, and his hands have become feeble: trouble has come on him and pain like the pain of a woman in childbirth.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for Jeremiah 50:43. The Septuagint matches 10 of the 11 Hebrew words, maintaining the core message while differing in word order and grammatical structure.
שָׁמַ֧ע מֶֽלֶךְ־ בָּבֶ֛ל אֶת־ שִׁמְעָ֖ם וְרָפ֣וּ יָדָ֑יו צָרָה֙ הֶחֱזִיקַ֔תְהוּ חִ֖יל כַּיּוֹלֵדָֽה׃
10 of the 11 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 50:43
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper — Noun properHNpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֶׁ֫מַע (shema`) refers to both 'sound' and 'hearing' or 'report.' It is derived from a root meaning to hear and encompasses concepts like announcement and rumor. The word appears in contexts related to auditory experiences, including Psalm 150:5. There is a variant form, שֹׁ֫מַע (sho.ma), which also means 'report.'
[שֶׁ֫מַע] n.[m.] sound;—ψ 150:5
ref
שֵׁ֫מַע n.[m.] hearing, report
base
H8088a שֶׁ֫מַע sound H8088b שֵׁ֫מַע hearing, report
8088 shema` shay'-mah
from 8085; something heard, i.e. a sound, rumor,
announcement; abstractly, audience:--bruit, fame, hear(-ing),
loud, report, speech, tidings.
see HEBREW for 08085
שֶׁ֫מַע (she.ma) — sound.
sound
שֵׁ֫מַע (she.ma) — report.
report, a hearing
Also means: sho.ma (שֹׁ֫מַע "report" H8089)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
רָפָה (raphah) is a Hebrew verb meaning to slacken or relax. It encompasses a range of actions including sinking down, abating, and withdrawing. The word can be used in various forms, such as causing something to drop or refraining from action. It appears in different contexts, indicating both literal and figurative meanings.
רָפָה vb. sink, relax
Qal
sink down
sink, drop
sink, relax, abate
relax, withdraw
Niph. idle
Pi. causat.: let wings drop
Hiph. causat.
let drop
let go
refrain
Hithp. hast shewn thyself slack
base
H7503 רָפָה sink, relax .. sink down
. sink, drop
. sink, relax, abate
. relax, withdraw
. idle
. causat.: let wings drop
. causat. . let drop
. let go
. refrain
. hast shewn thyself slack
7503 raphah raw-faw'
a primitive root; to slacken (in many applications, literal
or figurative):--abate, cease, consume, draw (toward
evening), fail, (be) faint, be (wax) feeble, forsake, idle,
leave, let alone (go, down), (be) slack, stay, be still, be
slothful, (be) weak(-en). See 7495.
see HEBREW for 07495
רָפָה (ra.phah) — to slacken.
1) to sink, relax, sink down, let drop, be disheartened
1a) (Qal)
1a1) to sink down
1a2) to sink, drop
1a3) to sink, relax, abate
1a4) to relax, withdraw
1b) (Niphal) idle (participle)
1c) (Piel) to let drop
1d) (Hiphil)
1d1) to let drop, abandon, relax, refrain, forsake
1d2) to let go
1d3) to refrain, let alone
1d4) to be quiet
1e) (Hithpael) to show oneself slack
Conj | V-Qal-Perf-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp3ms
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
V-Hiphil-Perf-3fs | Suff — Verb hiphil perfect third person feminine singular · suffixHVhp3fs/Sp3ms
The Hebrew word חִיל (chiyl) denotes a state of writhing or anguish, often associated with pain and sorrow, particularly in the context of childbirth. Its feminine form, חִילָה (chiylah), also means agony. Both forms emphasize emotional and physical distress.
done
H2427a חִיל a writhing, anguish H2427b חִילָה anguish
2427 chiyl kheel
and (feminine) chiylah {khee-law'}; from 2342; a throe
(expectant of childbirth):--pain, pang, sorrow.
see HEBREW for 02342
חִיל (chil) — agony.
1) pain, agony, sorrow, a writhing, anguish
1a) writhing (of fear)
1b) anguish
Also means: chi.lah (חִילָה "agony" H2427B)
חִילָה (chi.lah) — agony.
1) pain, agony, sorrow, a writhing, anguish
1a) writhing (of fear)
1b) anguish
N-ms — Noun common · masculine singular absoluteHNcmsa
an'-gwish: Extreme distress of body, mind or spirit; excruciating pain or suffering of soul, e.g. excessive grief, remorse, despair. Chiefly expressed in Old Testament, by four derivatives of tsuq, "straitened," "pressed," and tsar, and two derivatives signifying "straitness," "narrowness," hence distress; also shabhats, "giddiness," "confusion of mind"; hul "to twist" with pain, "writhe." So in the New Testament, thlipsis, "a pressing together," hence affliction, tribulation, stenochoria, "narrowness of place," hence extreme affliction; sunoche, "a holding together," hence distress. The fundamental idea in these various terms is pressure--being straitened, compressed into a narrow place, or pain through physical or mental torture. Used of the physical agony of child-birth (Jer 4:31; 6:24; 49:24; 50:43;
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Prep | V-Qal — Preposition · verb qal participle (active) feminine singularHRd/Vqrfsa
burth (genesis):
(1) It was said by the angel beforehand of John the Baptist, "Many shall rejoice at his birth"; and when he was born Elisabeth said, "Thus hath the Lord done unto me .... to take away my reproach among men" (Lu 1:14,25). Among the ancient Hebrews barrenness was a "reproach" and the birth of a child, of a son especially, an occasion for rejoicing.
(2) This, no doubt, was due in part to the Messianic hope inspired and sustained by prophecy (see Ge 3:15, where it was foretold that the seed of the woman should bruise the serpent's head; and subsequent prophecies too numerous to mention). Cases in point worth studying are found in Ge 4:1, where Eve rejoices over the birth of her firstborn and cries, "I have gotten a…
Birth
As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp.