Jeremiah 51:20 — Word Study
WLCמַפֵּץ־ אַתָּ֣ה לִ֔י כְּלֵ֖י מִלְחָמָ֑ה וְנִפַּצְתִּ֤י בְךָ֙ גּוֹיִ֔ם וְהִשְׁחַתִּ֥י בְךָ֖ מַמְלָכֽוֹת׃
BSAYou [are]ʼattâh [my chosen instrument, a war-club] war clubmappêts△ [a battle-axe] My weaponkᵉlîy [an instrument of war, a tool for battle] for battlemilchâmâh [war, combat] I shatternâphats [break in pieces, scatter] nationsgôwy [Gentile peoples, non-Hebrew populations] with you I bring kingdomsmamlâkâh [destroy, ruin, dominions, territories] to ruinshâchath [destruction, devastation]
| Greek | English | Parsing |
|---|---|---|
| מַפֵּץ־ | [are] a war-club | Noun common, masculine singular absolute |
| אַתָּ֣ה | you | Pronoun |
| לִ֔י | of me | Preposition, suffix |
| כְּלֵ֖י | weapons of | Noun common, masculine plural construct |
| מִלְחָמָ֑ה | war | Noun common, feminine singular absolute |
| וְנִפַּצְתִּ֤י | and I smash | Verb, Piel, sequential perfect first person common singular |
| בְךָ֙ | by you | Preposition, suffix |
| גּוֹיִ֔ם | nations | Noun common, masculine plural absolute |
| וְהִשְׁחַתִּ֥י | and I destroy | Verb, Hiphil, sequential perfect first person common singular |
| בְךָ֖ | by you | Preposition, suffix |
| מַמְלָכֽוֹת׃ | kingdoms | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “You are My war club, My weapon for battle. With you I shatter nations; with you I bring kingdoms to ruin. |
| KJV | Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; |
| ASV | Thou art my battle-axe and weapons of war: and with thee will I break in pieces the nations; and with thee will I destroy kingdoms; |
| YLT | An axe [art] thou to me — weapons of war, And I have broken in pieces by thee nations, And I have destroyed by thee kingdoms, |
| WEB | “You are my battle ax and weapons of war. With you I will break the nations into pieces. With you I will destroy kingdoms. |
| BBE | You are my fighting axe and my instrument of war: with you the nations will be broken; with you kingdoms will be broken; |
Where they part company is מַפֵּץ — see How Translations Differ.
The sentence is structured around a main clause followed by two subordinate clauses that detail the actions taken through the subject.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbנָפַץ
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 51:20
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 — God's Instruments of Judgmentgenerated
Jeremiah 51:20 describes God’s declaration that His people are His chosen tools for battle. The context emphasizes God's sovereignty and the role of His people in executing His judgment against nations and kingdoms, illustrating a theme of divine empowerment and authority. This verse is part of a larger passage where God asserts His control over the fate of nations, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 50:23 | How the hammer of the whole earth lies broken and shattered! What a horror Babylon has become among the nations! |
| 2 | Isaiah 10:5–15 | Woe to Assyria, the rod of My anger; the staff in their hands is My wrath. |
| 3 | Isaiah 13:5 | They are coming from faraway lands, from the ends of the heavens— the LORD and the weapons of His wrath— to destroy the whole country. |
| 4 | Isaiah 14:5–6 | The LORD has broken the staff of the wicked, the scepter of the rulers. |
| 5 | Isaiah 37:26 | Have you not heard? Long ago I ordained it; in days of old I planned it. Now I have brought it to pass, that you should crush fortified cities into piles of rubble. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מַפֵּץ, ma.petz-generated
The word מַפֵּץ (mappets) refers to a war club or battle axe, emphasizing strength and power in combat. It is derived from a root meaning to smite, indicating its use as a weapon in battle.
In this verse, it symbolizes God's empowerment of His people as instruments of His will, capable of shattering nations and bringing kingdoms to ruin. The choice of this word underscores the violent imagery of divine judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is נִפַּצְתִּי, and I smash, which governs the actions of shattering nations and destroying kingdoms. The structure emphasizes the direct relationship between God and His chosen instrument, indicating that the actions are performed through this instrument.
The sentence is built around a series of clauses that describe the actions taken by God through His people, highlighting the active role they play in His plans.
Septuagint Backgroundgenerated
The Septuagint translates מַפֵּץ as διασκορπίζεις (you scatter), indicating a focus on the act of scattering rather than the instrument itself. This choice suggests a broader interpretation of the action, emphasizing the outcome of destruction rather than the means.
This translation reflects a different understanding of the role of God's people, highlighting their function in executing divine judgment.
In plain words — the whole versegenerated
Jeremiah 51:20 tells us that God declares His people are His war club and weapon for battle. He uses them to shatter nations and destroy kingdoms, emphasizing His power and authority over the earth.
Frequently Asked Questionsgenerated
It signifies that God empowers His people to act decisively in executing His judgment against nations.
It shows that God uses His chosen instruments to fulfill His plans and assert His authority over the world.
The imagery emphasizes the seriousness of God's judgment and the power He grants to His people in carrying out His will.
This verse encourages believers to see themselves as instruments of God's purpose, empowered to bring about His will in the world.
Reflection Questionsgenerated
- In what ways do I see God using me as an instrument for His purposes?
- How can I better understand and embrace the power God gives to His people?
- What does it mean for me to act as a 'war club' in my daily life?
- How can I support others in their role as instruments of God's will?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 51:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou [art] my battle axe [and] weapons of war,.... This is said by the Lord, either to Cyrus, as some, to which our version inclines, whom God made use of as an instrument to subdue nations and
Read John Gill on Jeremiah 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; Thou art my battle-ax ... - (note, Jeremiah 50:23). With thee will I break in pieces the nations.
Read Robert Jamieson on Jeremiah 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleInterpreters are here divided, whether by thou or thee in this and the following verses to understand Cyrus, whom God made use of to destroy Babylon and many other places, or Babylon. Our translators understand it of Cyrus, and therefore speak of the future tense, will I. The Hebrew text will not resolve us; I rather incline to interpret it of Babylon, as indeed the most do, and so it should be, Thou hast been, and art, for that is the sense; Cyrus and Darius were not yet in being. God had made use of Babylon like a hammer or battle-axe to break many nations in pieces.
Read Matthew Poole on Jeremiah 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 51:20 Thou [art] my battle axe [and] weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms;Ver. 20. Thou art my battle axe, and weapon of war.] Cestra fuisti mihi, Thou hast been my pole axe, such as horsemen use to batter their enemies’ helmets and other harness.
Read John Trapp on Jeremiah 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Thou art my battle ax . . .—Better, my mace. The axe is not found on Assyrian monuments as a weapon of war till a comparatively late period. It is a question who is thus addressed—Babylon, or Cyrus as the destroyer of Babylon, or Israel. On the whole, the second seems the more probable answer. The “hammer of the whole earth” is broken by a mightier weapon than itself. (See Note on Jeremiah 50:23.) With thee will I break in pieces . . .—The tense, in this and in the following, should be the present. The force of the verb is multiplied by the emphatic iteration. All obstacles are to be crushed in the victorious march of the conqueror.
Read Charles John Ellicott on Jeremiah 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Thou art my battle axe] I believe Nebuchadnezzar is meant, who is called, Jeremiah 50:23, the hammer of the whole earth. Others think the words are spoken of Cyrus. All the verbs are in the past tense: "With thee have I broken in pieces," &c., &c.
Read AdamClarke on Jeremiah 51 →CambridgeThe Cambridge Bible for Schools and Colleges20–24. Is it (a) Cyrus, as conqueror of Babylon, or (b) Babylon herself, that is addressed? Jeremiah 51:24 seems to support (a), but on the whole (b) is perhaps preferable. The future tenses can as well be rendered as presents, denoting what Babylon has hitherto been accustomed to do as the instrument of Jehovah. This view also harmonizes with Jeremiah 51:14 (while we omit 15–19; see note there), as well as with Jeremiah 51:25 ff., where Babylon is certainly the subject.
Read Cambridge on Jeremiah 51 →Albert Barnes1798–1870Barnes' Notes on the BibleOr, Thou art my maul, weapons of war etc. The maul or mace Proverbs 25:18 only differs from the hammer Jeremiah 50:23 in being used for warlike purposes.
Read Albert Barnes on Jeremiah 51 →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
“You are My war club, My weapon for battle. With you I shatter nations; with you I bring kingdoms to ruin.
“You are my battle ax and weapons of war. With you I will break the nations into pieces. With you I will destroy kingdoms.
“You are My war club, My weapon for battle. With you I shatter nations; with you I bring kingdoms to ruin.
“Babylon, you are my war club, my weapon for battle. I used you to smash nations. I used you to destroy kingdoms.
Tyndale line
Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms;
Thou art my battle-axe and weapons of war: and with thee will I break in pieces the nations; and with thee will I destroy kingdoms;
Thou art my battle axe and weapons of war: and with thee will I break in pieces the nations; and with thee will I destroy kingdoms;
Thou art my battle-ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms;
Thou art mine hammer, and weapons of warre: for with thee will I breake the nations, and with thee wil I destroy kingdomes,
Strictly literal
Thou art my maul, [my] weapons of war: and with thee I will break in pieces the nations, and I will with thee destroy kingdoms;
An axe [art] thou to me — weapons of war, And I have broken in pieces by thee nations, And I have destroyed by thee kingdoms,
You [are] My shatterer—weapons of war, || And I have broken in pieces nations by you, || And I have destroyed kingdoms by you,
Thou art a hammer unto me, weapons of war; and I strike down with thee nations, and I destroy with thee kingdoms;
You are my war hammer, my weapon for battle. With you I will smash nations and destroy kingdoms.
From the Latin
Thou dashest together for me the weapons of war, and with thee I will dash nations together, and with thee I will destroy kingdoms:
Simplified
You are my war club, the weapon I use in battle. I use you to destroy nations; I use you to destroy kingdoms.
You are my fighting axe and my instrument of war: with you the nations will be broken; with you kingdoms 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 11 words matched in the Septuagint. This consistency indicates a strong preservation of the original meaning across these texts.
מַפֵּץ־ אַתָּ֣ה לִ֔י כְּלֵ֖י מִלְחָמָ֑ה וְנִפַּצְתִּ֤י בְךָ֙ גּוֹיִ֔ם וְהִשְׁחַתִּ֥י בְךָ֖ מַמְלָכֽוֹת׃
11 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 51:20
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.
מַפֵּץ (mappets) refers to a type of weapon, specifically a war club or battle axe, described as a 'shatterer.' It appears in Jeremiah 51:20. The word is derived from a root meaning to smite, indicating its use in combat.
מַפֵּץ n.m. war-club (lit. a shatterer);—Je 51:20
ref
H4661 מַפֵּץ
4661 mappets map-pates'
from 5310; a smiter, i.e. a war club:--battle ax.
see HEBREW for 05310
מַפֵּץ (map.pets) — war-club.
war club, club, battle axe, hammer
N-ms — Noun common · masculine singular absoluteHNcmsa
klub.
See ARMOR, III, 1; SHEPHERD; STAFF.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
N-mp — Noun common · masculine plural constructHNcmpc
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…
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
N-fs — Noun common · feminine singular absoluteHNcfsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
נָפַץ (naphats) is a Hebrew verb meaning to shatter or disperse. It encompasses actions such as breaking into pieces, scattering, and pulverizing. The word appears in various forms, including Qal (to shatter), Piel (to dash to pieces), and Pual (to pulverize). The entries do not indicate any significant disagreement among the lexicons.
[נָפַץ] vb. shatter
Qal and a shattering (= and shattered) the jars
Pi. dash to pieces
Pu. like chalk-stones pulverized.
base
נָפַץ vb. disperse, be scattered
base
H5310a נָפַץ shatter H5310b נָפַץ disperse, be scattered
5310 naphats naw-fats'
a primitive root; to dash to pieces, or scatter:--be beaten
in sunder, break (in pieces), broken, dash (in pieces), cause
to be discharged, dispersed, be overspread, scatter.
נָפַץ (na.phats) — to shatter.
1) to shatter, break, dash, beat in pieces
1a)(Qal)
1a1) to shatter
1a2) shattering (infinitive)
1b) (Piel) to dash to pieces
1c) (Pual) to pulverise
נָפַץ (na.phats) — to disperse.
1) be scattered
1a) (Qal)
1a1) to be scattered
1a2) dispersed (participle)
Conj | V-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
מַמְלָכָה (mamlakah) refers to concepts of kingdom, sovereignty, dominion, and reign. It is derived from the root word for dominion and can denote both an abstract estate of rule and a concrete realm or country. The term is noted to primarily refer to non-Israelite kingdoms in some contexts.
מַמְלָכָה n.f. kingdom, sovereignty, dominion, reign
kingdom, realm, chiefly non-Isr.
sovereignty, dominion
reign
base
H4467 מַמְלָכָה kingdom, sovereignty, dominion, reign . kingdom, realm, chiefly non-Isr.
. sovereignty, dominion
. reign
4467 mamlakah mam-law-kaw'
from 4427; dominion, i.e. (abstractly) the estate (rule) or
(concretely) the country (realm):--kingdom, king's, reign,
royal.
see HEBREW for 04427
מַמְלָכָה (mam.la.khah) — kingdom.
1) kingdom, dominion, reign, sovereignty
1a) kingdom, realm
1b) sovereignty, dominion
1c) reign
N-fp — Noun common · feminine plural absoluteHNcfpa