Jeremiah 51:3 — Word Study
WLCאֶֽל־ יִדְרֹ֤ךְ הַדֹּרֵךְ֙ קַשְׁתּ֔וֹ וְאֶל־ יִתְעַ֖ל בְּסִרְיֹנ֑וֹ וְאַֽל־ תַּחְמְלוּ֙ אֶל־ בַּ֣חֻרֶ֔יהָ הַחֲרִ֖ימוּ כָּל־ צְבָאָֽהּ׃
BSADo not let the archerdârak▸ [the bowman, one who wields a bow] benddârak▸ his bowqesheth [the weapon used for hunting or battle] [or]ʻâlâh▸ put on his armorçiryôn [coat of mail, a protective garment] Do notʼêl sparechâmal▸ [have mercy on, show pity to] her young menbâchûwr [the chosen or select individuals, in their prime] devotechâram [set apart, utterly destroy] allkôl her army {to destruction}tsâbâʼ [the large group of people, a campaign, utter devastation, complete ruin]
| Greek | English | Parsing |
|---|---|---|
| אֶֽל־ | may not | Particle |
| יִדְרֹ֤ךְ | he bend | Verb, Qal, imperfect third person masculine singular |
| הַדֹּרֵךְ֙ | the [one] bending | Particle, verb qal participle (active) masculine singular |
| קַשְׁתּ֔וֹ | bow his | Noun common feminine singular construct, suffix |
| וְאֶל־ | and may not | Conjunction, particle |
| יִתְעַ֖ל | he lift | Verb, Hithpael, imperfect third person masculine singular |
| בְּסִרְיֹנ֑וֹ | in armor his | Preposition, noun common masculine singular construct, suffix |
| וְאַֽל־ | and may not | Conjunction, particle |
| תַּחְמְלוּ֙ | you spare | Verb, Qal, jussive second person masculine plural |
| אֶל־ | Preposition | |
| בַּ֣חֻרֶ֔יהָ | young men its | Noun common masculine plural construct, suffix |
| הַחֲרִ֖ימוּ | totally destroy | Verb, Hiphil, imperative second person masculine plural |
| כָּל־ | all | Noun common, masculine singular construct |
| צְבָאָֽהּ׃ | army its | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not let the archer bend his bow or put on his armor. Do not spare her young men; devote all her army to destruction! |
| KJV | Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his brigandine: and spare ye not her young men; destroy ye utterly all her host. |
| ASV | Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his coat of mail: and spare ye not her young men; destroy ye utterly all her host. |
| YLT | Let not the treader tread his bow, Nor lift himself up in his coat of mail, Nor have ye pity on her young men, Devote ye to destruction all her host. |
| WEB | Against him who bends, let the archer bend his bow, also against him who lifts himself up in his coat of mail. Don’t spare her young men! Utterly destroy all her army! |
| BBE | Against her the bow of the archer is bent, and he puts on his coat of metal: have no mercy on her young men, give all her army up to the curse. |
Where they part company is חָרַם — see How Translations Differ.
The verse consists of a main command followed by two additional commands, emphasizing the totality of destruction required.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָּרַךְ
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 51:3
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 51:3 is part of a larger prophecy where God declares judgment against Babylon. The surrounding verses describe the totality of the destruction that will befall the city, emphasizing that the Lord will send enemies to execute His will. This passage serves as a stark warning about the consequences of rebellion against God and the fate that awaits those who oppose Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 50:14–41 | Line up in formation around Babylon, all you who draw the bow! Shoot at her! Spare no arrows! For she has sinned against the LORD. |
| 2 | Jeremiah 46:4 | Harness the horses; mount the steeds; take your positions with helmets on! Polish your spears; put on armor! |
| 3 | Jeremiah 9:21 | For death has climbed in through our windows; it has entered our fortresses to cut off the children from the streets, the young men from the town squares. |
| 4 | Jeremiah 50:27–30 | Kill all her young bulls; let them go down to the slaughter. Woe to them, for their day has come— the time of their punishment. |
| 5 | Deuteronomy 32:25 | Outside, the sword will take their children, and inside, terror will strike the young man and the young woman, the infant and the gray-haired man. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — חָרַם, ha.cha.Ri.mugenerated
The verb חָרַם (charam) means to devote or destroy, often in a religious context. It indicates a complete setting apart for destruction, as seen in the command to destroy the Canaanite cities in Deuteronomy 7:26.
In this verse, it emphasizes the total annihilation of Babylon's army, highlighting the severity of God's judgment and the seriousness of His commands. The parsing indicates it is in the imperative form, calling for action from the listeners.
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 finite verb יִדְרֹךְ (he bend) governs the first part of the verse, with several phrases following: a negative command, a participial phrase describing the archer, and a second command that includes another verb.
The structure emphasizes the commands given to prevent preparation for battle and to ensure the total destruction of the enemy's forces, creating a sense of urgency in the divine directive.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word τεινέτω for יִדְרֹךְ, which means let him stretch, indicating a focus on the action of preparing the bow rather than just bending it. This choice suggests a more active stance in the preparation for battle.
The use of περιθέσθω for יִתְעַל shows a similar emphasis on action, indicating that the translators understood the urgency of the command to not don armor.
In plain words — the whole versegenerated
Jeremiah 51:3 warns against allowing the archer to prepare for battle and commands the complete destruction of Babylon's young men and army. This reflects God's judgment on Babylon, emphasizing that mercy is not to be shown.
Frequently Asked Questionsgenerated
It means to completely destroy the army of Babylon without mercy, as a part of God's judgment against the city.
This reflects the severity of the judgment against Babylon, indicating that no one is to be spared in the impending destruction.
It signifies that there should be no preparation for defense or battle, as the outcome is already determined by God's decree.
This verse is consistent with other prophecies that declare Babylon's downfall and the totality of its destruction, as seen in Jeremiah 50.
Reflection Questionsgenerated
- What does this command reveal about God's attitude towards sin and rebellion?
- How can we understand the concept of total destruction in light of God's justice?
- In what ways does this passage challenge our understanding of mercy in the context of judgment?
- How does the imagery of the archer and his bow enhance the urgency of the message?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 51:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAgainst [him that] bendeth let the archer bend his bow,.... These are either the words of the Lord to the Medes and Persians, to the archers among them, to bend their bows and level their arrows
Read John Gill on Jeremiah 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAgainst him that bendeth let the archer bend his bow, and against him that lifteth himself up in his brigandine: and spare ye not her young men; destroy ye utterly all her host.
Read Robert Jamieson on Jeremiah 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhatever arms the Babylonians shall be armed with, they shall meet with their matches; those that are archers shall meet with archers to bend the bow against them, and those who are otherwise armed shall meet with persons prepared to encounter them at their own weapons. Their whole host shall be destroyed, both young and old men.
Read Matthew Poole on Jeremiah 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 51:3 Against [him that] bendeth let the archer bend his bow, and against [him that] lifteth himself up in his brigandine: and spare ye not her young men; destroy ye utterly all her host.Ver. 3. Against him that bendeth.] Periphrasis Babylonii, omnibus gentibus infesti.
Read John Trapp on Jeremiah 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Let the archer bend his bow.—The words represent the sense of the original, but the Hebrew word for “archer” is literally bender, and so the iteration of the verb gains its full rhetorical force. On “brigandine,” as meaning the “coat of mail” of heavy-armed troops, see Note on Jeremiah 46:4. The two classes of soldiers describe collectively the garrison that defended Babylon.
Read Charles John Ellicott on Jeremiah 51 →CambridgeThe Cambridge Bible for Schools and Colleges3. Let not the archer bend his bow, and let him not lift himself up, etc.] As the mg., when compared with the text, suggests, the Heb. is difficult. It is in fact ungrammatical and probably corrupt. It seems best to omit the negatives, and make the whole v. (as the latter part must be in any case) an address to the assailants of Babylon. If we retain the negatives, the sense will be that it will be useless for Babylon’s warriors to attempt her defence. destroy ye utterly all] For mg. devote ye all, etc., See on Jeremiah 25:9 and cp. Jeremiah 50:21.
Read Cambridge on Jeremiah 51 →Albert Barnes1798–1870Barnes' Notes on the BibleThe man who bends the bow, and the heavy-armed soldier who vaunts himself in his coat of mail (Jeremiah 46:4 note), represent the Babylonians who defend the city.
Read Albert Barnes on Jeremiah 51 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Archer — Literally, bender. The Masoretes have stumbled over the text of this verse, and there has been some variety of opinion among the critical expositors of recent times.
Read Daniel Denison Whedon 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
Do not let the archer bend his bow or put on his armor. Do not spare her young men; devote all her army to destruction!
Against him who bends, let the archer bend his bow, also against him who lifts himself up in his coat of mail. Don’t spare her young men! Utterly destroy all her army!
Do not let the archer bend his bow or put on his armor. Do not spare her young men; devote all her army to destruction!
Do not give her archers time to string their bows or to put on their coats of armor. Do not spare any of her young men. Completely destroy her whole army.
Tyndale line
Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his brigandine: and spare ye not her young men; destroy ye utterly all her host.
Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his coat of mail: and spare ye not her young men; destroy ye utterly all her host.
Let not the archer bend his bow, and let him not lift himself up in his coat of mail: and spare ye not her young men; destroy ye utterly all her host.
Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his coat of mail: and spare ye not her young men; destroy ye utterly all her host.
Also to the bender that bendeth his bowe, and to him that lifteth himselfe vp in his brigandine, will I say, Spare not her yong men, but destroy all her hoste.
Strictly literal
Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his coat of mail; and spare not her young men: destroy utterly all her host.
Let not the treader tread his bow, Nor lift himself up in his coat of mail, Nor have ye pity on her young men, Devote ye to destruction all her host.
Do not let the treader tread his bow, || Nor lift himself up in his coat of mail, || Nor have pity on her young men, || Devote all her host to destruction.
Let the archer come against any one that bendeth his bow, and against him that lifteth himself up in his armor: and spare ye not her young men: destroy ye utterly all her host.
Do not let the archers bend their bows; do not let them put on armor. Do not spare her young men; set her whole army apart for destruction.
From the Latin
Let not him that bendeth, bend his bow, and let not, him go up that is armed with a coat of mail: spare not her young men, destroy all her army.
Simplified
The archer doesn't need to use his bow; the infantryman doesn't need to put on his armor. Don't spare her young soldiers; set apart her whole army for destruction!
Against her the bow of the archer is bent, and he puts on his coat of metal: have no mercy on her young men, give all her army up to the curse.
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 of Jeremiah 51:3 reads, 'Do not let the archer bend his bow or put on his armor. Do not spare her young men; devote all her army to destruction!' The Septuagint closely matches this text, with 12 of the 14 words corresponding, although it presents them in a different order and includes its own articles. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, indicating that the Masoretic Text's rendering is likely consistent across these witnesses.
אֶֽל־ יִדְרֹ֤ךְ הַדֹּרֵךְ֙ קַשְׁתּ֔וֹ וְאֶל־ יִתְעַ֖ל בְּסִרְיֹנ֑וֹ וְאַֽל־ תַּחְמְלוּ֙ אֶל־ בַּ֣חֻרֶ֔יהָ הַחֲרִ֖ימוּ כָּל־ צְבָאָֽהּ׃
12 of the 14 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 51:3
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
דָּרַךְ (darakh) is a Hebrew verb meaning to tread or march. It encompasses a range of actions including walking, leading, and bending a bow. The word appears in various forms, such as Qal and Hiphil, indicating both simple and causative actions. Notably, it can refer to treading down or guiding others.
דָּרַךְ vb. tread, march
Qal
tread, march, march forth
tread upon
tread wine- (or oil-) press
tread (i.e. bend) the bow
Hiph.
tread, tread down
tread (bend) the bow
causat. cause to tread or march, lead
base
H1869 דָּרַךְ tread, march
1869 darak daw-rak'
a primitive root; to tread; by implication, to walk; also to
string a bow (by treading on it in bending):--archer, bend,
come, draw, go (over), guide, lead (forth), thresh, tread
(down), walk.
דָּרַךְ (da.rakh) — to tread.
1) to tread, bend, lead, march
1a) (Qal)
1a1) to tread, march, march forth
1a2) to tread on, tread upon
1a3) to tread (a press)
1a4) to tread (bend) a bow
1a5) archer, bow-benders (participle)
1b) (Hiphil)
1b1) to tread, tread down
1b2) to tread (bend with the foot) a bow
1b3) to cause to go, lead, march, tread
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
דָּרַךְ (darakh) is a Hebrew verb meaning to tread or march. It encompasses a range of actions including walking, leading, and bending a bow. The word appears in various forms, such as Qal and Hiphil, indicating both simple and causative actions. Notably, it can refer to treading down or guiding others.
דָּרַךְ vb. tread, march
Qal
tread, march, march forth
tread upon
tread wine- (or oil-) press
tread (i.e. bend) the bow
Hiph.
tread, tread down
tread (bend) the bow
causat. cause to tread or march, lead
base
H1869 דָּרַךְ tread, march
1869 darak daw-rak'
a primitive root; to tread; by implication, to walk; also to
string a bow (by treading on it in bending):--archer, bend,
come, draw, go (over), guide, lead (forth), thresh, tread
(down), walk.
דָּרַךְ (da.rakh) — to tread.
1) to tread, bend, lead, march
1a) (Qal)
1a1) to tread, march, march forth
1a2) to tread on, tread upon
1a3) to tread (a press)
1a4) to tread (bend) a bow
1a5) archer, bow-benders (participle)
1b) (Hiphil)
1b1) to tread, tread down
1b2) to tread (bend with the foot) a bow
1b3) to cause to go, lead, march, tread
V-Qal-Imperf-3ms — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Hithpael-Juss-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms
To make lofty, to raise up. A very common word in English Versions of the Bible representing a great variety of Hebrew and Greek words, although in the Old Testament used chiefly as the translation of nasa'. Of none of these words, however, is "lift" used as a technical translation, and "lift" is interchanged freely with its synonyms, especially "exalt" (compare Ps 75:5; 89:24) and "raise" (compare Ec 4:10; 2Sa 12:17). "Lift" is still perfectly good English, but not in all the senses in which it is used in English Versions of the Bible; e.g. such phrases as "men that lifted up axes upon a thicket" (Ps 74:5), "lift up thy feet unto the perpetual ruins" (
סִרְיֹן (ciyron) refers to armor or a coat of mail, specifically a brigandine. The entries consistently define it as a type of protective gear, with no significant disagreement among the lexicons.
[סִרְיֹן] n.[m.] armour
base
H5630 סִרְיֹן
5630 ciyron sir-yone'
for 8302; a coat of mail:--brigandine.
see HEBREW for 08302
סִרְיֹן (sir.yon) — armor.
armour
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HC/Tn — Conjunction · particleHC/Tn
חָמַל (chamal) is a primitive root meaning to spare or have compassion. It encompasses the ideas of commiseration and pity, primarily in the Qal stem. The entries consistently emphasize its connotation of sparing or showing compassion.
H2550 חָמַל spare
2550 chamal khaw-mal'
a primitive root; to commiserate; by implication, to
spare:--have compassion, (have) pity, spare.
חָמַל (cha.mal) — to spare.
(Qal) to spare, pity, have compassion on
V-Qal-Imperf-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
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)
Conj | Part — PrepositionHR
בָּחוּר (bachuwr) refers to a young man or youth, often implying someone who has been selected or chosen. The term appears in contexts that highlight youthfulness, and it is derived from a root meaning 'to select.' It is notably referenced in Isaiah 62:5.
בָּחוּר n.m. young man Is 62:5 7 t.
base
H970 בָּחוּר young man
970 bachuwr baw-khoor'
or bachur {baw-khoor'}; participle passive of 977; properly,
selected, i.e. a youth (often collective):--(choice) young
(man), chosen, X hole.
see HEBREW for 0977
בָּחוּר (ba.chur) — youth.
youth, young man
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
חָרַם (charam) is a Hebrew verb with two main meanings. It can denote the act of devoting or banning something, often for destruction, as well as the physical act of mutilation, particularly of body parts. The entries highlight its use in contexts of religious devotion and prohibition, as well as in descriptions of physical alteration.
[חָרַם] vb. Hiph. ban, devote, exterminate
Hiph. ban, devote
Hoph.
be put under the ban, devoted (to death)
devoted, i.e. forfeited, to the temple treasures
H2763a [חָרַם] Hiph. ban, devote, exterminate H2763b חָרַם slit (nose, lip, ear, etc.), mutilate esp. face
2763 charam khaw-ram'
a primitive root; to seclude; specifically (by a ban) to
devote to religious uses (especially destruction); physical
and reflexive, to be blunt as to the nose:--make accursed,
consecrate, (utterly) destroy, devote, forfeit, have a flat
nose, utterly (slay, make away).
חָרַם (cha.ram) — to devote/destroy.
1) to ban, devote, destroy utterly, completely destroy, dedicate for destruction, exterminate
1a) (Hiphil)
1a1) to prohibit (for common use), ban
1a2) to consecrate, devote, dedicate for destruction
1a3) to exterminate, completely destroy
1b) (Hophal)
1b1) to be put under the ban, be devoted to destruction
1b2) to be devoted, be forfeited
1b3) to be completely destroyed
חָרַם (cha.ram) — to slash.
1) to split, slit, mutilate (a part of the body)
1a) (Qal) to mutilate
1b) (Hiphil) to divide
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs