Jeremiah 51:36 — Word Study
WLCלָכֵ֗ן כֹּ֚ה אָמַ֣ר יְהוָ֔ה הִנְנִי־ רָב֙ אֶת־ רִיבֵ֔ךְ וְנִקַּמְתִּ֖י אֶת־ נִקְמָתֵ֑ךְ וְהַחֲרַבְתִּי֙ אֶת־ יַמָּ֔הּ וְהֹבַשְׁתִּ֖י אֶת־ מְקוֹרָֽהּ׃
BSAThereforekên [in this manner, thus] this is whatkôh the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saysʼâmar■ Beholdhên [look, see] I will pleadrîyb [argue, contend for] your caserîyb [cause, strife] and take vengeancenâqam [punish, avenge] on your behalfnᵉqâmâh [for you] I will dry upchârab [desolate, wither] her seayâm [large body of water] and make her springsmâqôwr [fountain, source of water] run dryyâbêsh [be without water, wither]
| Greek | English | Parsing |
|---|---|---|
| לָכֵ֗ן | therefore | Preposition, adverb |
| כֹּ֚ה | thus | Adverb |
| אָמַ֣ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| הִנְנִי־ | here I | Particle, suffix |
| רָב֙ | [am] about to conduct | Verb, Qal, participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| רִיבֵ֔ךְ | case your | Noun common masculine singular construct, suffix |
| וְנִקַּמְתִּ֖י | and I will avenge | Verb, Piel, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| נִקְמָתֵ֑ךְ | vengeance your | Noun common feminine singular construct, suffix |
| וְהַחֲרַבְתִּי֙ | and I will dry up | Verb, Hiphil, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| יַמָּ֔הּ | sea its | Noun common masculine singular construct, suffix |
| וְהֹבַשְׁתִּ֖י | and I will make dry | Verb, Hiphil, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| מְקוֹרָֽהּ׃ | spring 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 | Therefore this is what the LORD says: “Behold, I will plead your case and take vengeance on your behalf; I will dry up her sea and make her springs run dry. |
| KJV | Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry. |
| ASV | Therefore thus saith Jehovah: Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her fountain dry. |
| YLT | Therefore, thus said Jehovah: Lo, I am pleading thy cause, And I have avenged thy vengeance, And dried up its sea, and made its fountains dry. |
| WEB | Therefore Yahweh says: “Behold, I will plead your cause, and take vengeance for you. I will dry up her sea, and make her fountain dry. |
| BBE | For this reason the Lord has said: See, I will give support to your cause, and take payment for what you have undergone; I will make her sea dry, and her fountain without water. |
Where they part company is הַחֲרַבְתִּי — see How Translations Differ.
The main clause is followed by several phrases detailing the LORD's actions, illustrating the comprehensive nature of His promise.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 51:36
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment on Babylongenerated
Jeremiah 51:36 presents a message from the LORD, emphasizing His role as an advocate for His people and a judge against Babylon. This verse is part of a larger prophecy that outlines the destruction of Babylon and the justice that will be enacted on behalf of the oppressed. It follows a lament from Zion and Jerusalem regarding the violence they have suffered, setting the stage for the divine response that assures their vindication.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 50:33–34 | This is what the LORD of Hosts says: “The sons of Israel are oppressed, and the sons of Judah as well. All their captors hold them fast, refusing to release them. |
| 2 | Psalm 140:12 | I know that the LORD upholds justice for the poor and defends the cause of the needy. |
| 3 | Proverbs 22:23 | for the LORD will take up their case and will plunder those who rob them. |
| 4 | Proverbs 23:11 | for their Redeemer is strong; He will take up their case against you. |
| 5 | Isaiah 43:14 | Thus says the LORD your Redeemer, the Holy One of Israel: “For your sake, I will send to Babylon and bring them all as fugitives, even the Chaldeans, in the ships in which they rejoice. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — נִקַּמְתִּ֖י, ni.qam.Tigenerated
The verb נָקַם (*naqam*) means to avenge or take vengeance. It conveys the idea of executing justice on behalf of someone wronged, reflecting God's commitment to uphold righteousness. The parsing as a sequential perfect first person common singular indicates that this is a definitive action the LORD will take.
This word appears in various contexts throughout the Old Testament, often associated with divine retribution. The use of the verb here underscores the seriousness of the situation and God's role as a defender of His people.
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 clause is governed by the verb אָמַר, he says, with several phrases detailing the actions the LORD will take. This structure emphasizes the LORD's authoritative declaration and the subsequent actions that follow.
The sentence flows from the LORD's proclamation to specific actions: pleading the case, taking vengeance, and drying up the sea and springs. The Hebrew word order places emphasis on the actions of the LORD, illustrating His power and intention.
Septuagint Backgroundgenerated
The Septuagint translates נִקַּמְתִּ֖י as ἐκδικήσω, which conveys the same sense of avenging or taking vengeance. This choice aligns with the Hebrew meaning but may reflect a broader interpretation of divine justice.
The translation of יָבֵשׁ as χηρανῶ indicates a focus on the act of making dry, which aligns with the Hebrew but may suggest a more definitive action in the Greek context.
In plain words — the whole versegenerated
Jeremiah 51:36 shows the LORD promising to advocate for His people and to bring judgment upon Babylon. He declares that He will dry up the sea and make the springs run dry, emphasizing His power over nature and His commitment to justice.
Frequently Asked Questionsgenerated
It signifies that God will advocate for His people, defending them against injustice and ensuring that their rights are upheld.
Vengeance here indicates God's commitment to justice, ensuring that those who have wronged His people will face consequences.
This imagery illustrates the complete desolation that will come upon Babylon, symbolizing the loss of life and vitality.
This verse highlights God's role as a just judge who defends the oppressed and enacts justice against those who perpetrate evil.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God to plead my case?
- How can I better understand God's justice and His role in avenging wrongs?
- What does it mean for me to experience God's presence when I feel desolate or abandoned?
- How can I reflect God's justice in my interactions with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 51:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore thus saith the Lord,.... In answer to the prayers of the inhabitants of Zion and Jerusalem, imprecating divine vengeance on Babylon: behold, I will plead thy cause, and take vengeance for
Read John Gill on Jeremiah 51 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry.
Read Robert Jamieson on Jeremiah 51 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMen had need take heed how they give cause of appeals to God against them, especially the appeals of such as are a people that have a covenant relation to God. God in those cases ordinarily showeth himself a swift witness and judge, and gives a speedy judgment in such causes. Behold, saith God, I will plead thy cause, not with words, but actually with my judicial dispensations, therefore it is expounded by taking vengeance. The vengeance which God threateneth is expressed metaphorically under the notion of drying up her sea, and making her springs dry, which signifies the depriving her of all necessaries, not only of the abundance of her men, riches, treasures, but of her springs. Thus I…
Read Matthew Poole on Jeremiah 51 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 51:36 Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry.Ver. 36. Behold, I will plead thy cause.] Not so much verbally as really. Here is a present answer to Israel’ s cry.
Read John Trapp on Jeremiah 51 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) I will dry up her sea . . .—The nouns have been variously interpreted, some commentators referring it to the “sea” of confluent nations, and finding the wealth of Babylon in the “springs” that fed its greatness; others to the Euphrates, or to the sea-like alluvial plain, intersected by canals and streams in which the city stood, often flooded by the river, so that it became as an actual sea (Herod. i. 184), or specially to the large lake described in the Note on Jeremiah 51:32. So in Isaiah 21:1 Babylon is described as “the desert of the sea.” The Hebrew word for “springs” is in the singular, her reservoir. Probably the literal and figurative meanings run into one another, and the…
Read Charles John Ellicott on Jeremiah 51 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. I will dry up her sea] Exhaust all her treasures.
Read AdamClarke on Jeremiah 51 →
CambridgeThe Cambridge Bible for Schools and Colleges36. Jehovah replies favourably to the demand for vengeance on Babylon. her sea … her fountain] either the Euphrates (cp. the word “sea” as applied to the river Nile in Isaiah 18:2; Isaiah 19:5; Nahum 3:8) or, better, the great lake or reservoir, four hundred and twenty furlongs in circumference, made by queen Nitocris (Herod. I. 185), or that constructed by Nebuchadnezzar (see Records of the Past, 2nd series, III. 116).
Read Cambridge on Jeremiah 51 →
Albert Barnes1798–1870Barnes' Notes on the BibleHer sea - Probably the great lake dug by Nitocris to receive the waters of the Euphrates. Her springs - Her reservoir; the whole system of canals dug Jeremiah 51:13. The wealth of Babylonia depended upon irrigation.
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
Therefore this is what the LORD says: “Behold, I will plead your case and take vengeance on your behalf; I will dry up her sea and make her springs run dry.
Therefore Yahweh says: “Behold, I will plead your cause, and take vengeance for you. I will dry up her sea, and make her fountain dry.
Therefore this is what the LORD says: “Behold, I will plead your case and take vengeance on your behalf; I will dry up her sea and make her springs run dry.
Therefore the Lord says, “I will stand up for your cause. I will pay the Babylonians back for what they have done to you. I will dry up their sea. I will make their springs run dry.
Tyndale line
Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry.
Therefore thus saith Jehovah: Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her fountain dry.
Therefore thus saith the LORD: Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her fountain dry.
Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry.
Therefore thus sayth the Lord, Beholde, I will maintayne thy cause, and take vengeance for thee, and I will drie vp the sea, and drie vp her springes.
Strictly literal
Therefore thus saith Jehovah: Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her spring dry.
Therefore, thus said Jehovah: Lo, I am pleading thy cause, And I have avenged thy vengeance, And dried up its sea, and made its fountains dry.
Therefore, thus said YHWH: Behold, I am pleading your cause, || And I have avenged your vengeance, || And dried up her sea, and made her fountains dry.
Therefore thus hath said the Lord, Behold, I will contend in thy cause, and execute vengeance for thee; and I will dry up her sea, and cause her springs to fail.
Therefore Yahweh says this: See, I am about to plead your case and bring about vengeance for you. For I will dry up Babylon's waters and make her springs run dry.
From the Latin
Therefore thus saith the Lord: Behold I will judge thy cause, and will take vengeance for thee, and I will make her sea desolate, and will dry up her spring.
Simplified
This is what the Lord says: Watch as I present your case for you and make your enemies pay for what they did to you. I'm going to dry up her river and her springs.
For this reason the Lord has said: See, I will give support to your cause, and take payment for what you have undergone; I will make her sea dry, and her fountain without water.
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 51:36 states that the LORD will plead the case and take vengeance, drying up the sea and making the springs run dry. The Septuagint, while it has a different word order and structure, agrees in meaning with the Masoretic Text, as it conveys a similar message of divine retribution and the drying up of water sources. However, the exact wording and some nuances may differ due to translation choices, but the core ideas remain consistent between these witnesses.
לָכֵ֗ן כֹּ֚ה אָמַ֣ר יְהוָ֔ה הִנְנִי־ רָב֙ אֶת־ רִיבֵ֔ךְ וְנִקַּמְתִּ֖י אֶת־ נִקְמָתֵ֑ךְ וְהַחֲרַבְתִּי֙ אֶת־ יַמָּ֔הּ וְהֹבַשְׁתִּ֖י אֶת־ מְקוֹרָֽהּ׃
13 of the 17 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 51:36
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part | Suff — Particle · suffixHTj/Sp1bs
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
kon'-dukt.
See ETHICS.
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
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
נָקַם (naqam) is a Hebrew verb meaning to avenge or take vengeance. It encompasses various forms, including avenging oneself and suffering vengeance. The entries indicate that it can be used in different grammatical constructions, such as Qal, Niphal, Piel, Hoph'al, and Hithpael, each with slightly different nuances related to revenge and punishment.
[נָקַם] vb. avenge, take vengeance
Qal
avenge, take vengeance
entertain revengeful feelings
Niph.
avenge oneself
suffer vengeance
Piel avenge
Hoph. be avenged, vengeance be taken
Hithp. avenge oneself
base
H5358 נָקַם avenge, take vengeance
5358 naqam naw-kam'
a primitive root; to grudge, i.e. avenge or
punish:--avenge(-r, self), punish, revenge (self), X surely,
take vengeance.
נָקַם (na.qam) — to avenge.
1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished
1a) (Qal)
1a1) to avenge, take vengeance
1a2) to entertain revengeful feelings
1b) (Niphal)
1b1) to avenge oneself
1b2) to suffer vengeance
1c) (Piel) to avenge
1d) (Hophal) to be avenged, vengeance be taken (for blood)
1e) (Hithpael) to avenge oneself
Conj | V-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
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
נְקָמָה (nqamah) refers to vengeance or avengement, stemming from the related word נָקָם (naqam). It encompasses the act of seeking revenge, whether by God, Israel, or their enemies. The term appears in contexts involving divine or national retribution.
נְקָמָה n.f. vengeance
base
H5360 נְקָמָה
5360 nqamah nek-aw-maw'
feminine of 5359; avengement, whether the act of the
passion:--+ avenge, revenge(-ing), vengeance.
see HEBREW for 05359
נְקָמָה (ne.qa.mah) — vengeance.
1) vengeance
1a) vengeance (by God, by Israel, by enemies of Israel)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
חָרֵב (charab) is a Hebrew verb with meanings related to dryness and destruction. It can refer to being dry or dried up, as well as to making something waste or desolate. Additionally, it can mean to attack or slay. The entries indicate a range of uses, from physical desiccation to metaphorical desolation, but do not present any significant disagreement among lexicons.
[חָרֵב] vb. be dry, dried up
Qal be dry, dried up
Pu. of fresh bow-strings
Hiph. of י׳ drying up rivers
base
[חָרֵב] be waste, desolate
Qal be waste, desolate
Niph. as adj., desolate city
Hiph. lay waste, make desolate
Hoph. she is laid waste
base
[חָרַב] vb. (Aram. and rare) attack, smite down
Qal attack
Niph. the kings have attacked one another, fought together
Hoph. 2 K 3:23
base
H2717a חָרֵב be dry, dried up H2717b חָרֵב be waste, desolate H2717c חָרַב attack, smite down
2717 charab khaw-rab'
or chareb {khaw-rabe'}; a primitive root; to parch (through
drought) i.e. (by analogy,) to desolate, destroy, kill:--
decay, (be) desolate, destroy(-er), (be) dry (up), slay, X
surely, (lay, lie, make) waste.
חָרֵב (cha.rev) — to dry.
1) to be dry, be dried up
1a) (Qal) to be dried, be dried up
1b) (Pual) to be dried
1c) (Hiphil) to dry up
1d) (Hophal) to be dried up
חָרֵב (cha.rev) — to destroy.
1) to be waste, lay waste, make desolate, be desolate, be in ruins
1a) (Qal) to be waste, be desolate
1b) (Niphal)
1b1) to be made desolate
1b2) desolate (participle)
1c) (Hiphil) to lay waste, make desolate
1d) (Hophal) to be laid waste
Aramaic equivalent: cha.rav (חֲרַב "be wasted" H2718)
חָרַב (cha.rav) — to slay.
to attack, smite down, slay, fight
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
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
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
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
מָקוֹר (maqowr) refers to a source or fountain, typically of water, but also extends to figurative meanings such as joy, wisdom, and progeny. It can denote a spring, the flow of blood, or even the source of menstruation. The term is derived from a root meaning 'to dig' and is associated with various contexts in the Old Testament.
מָקוֹר n.m. spring, fountain (app. orig. well)
spring of water
fig. of eye
source of menstruous blood
= flow of blood after child-birth
base
H4726 מָקוֹר
4726 maqowr maw-kore'
or maqor {maw-kore'}; from 6979; properly, something dug,
i.e. a (general) source (of water, even when naturally
flowing; also of tears, blood (by euphemism, of the female
pudenda); figuratively, of happiness, wisdom,
progeny):--fountain, issue, spring, well(-spring).
see HEBREW for 06979
מָקוֹר (ma.qor) — fountain.
1) spring, fountain
1a) spring
1a1) of source of life, joy, purification (fig.)
1b) of the eye (fig.)
1c) source (of menstruous blood)
1d) flow (of blood after child birth)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
