Amos 4:11 — Word Study
WLCהָפַ֣כְתִּי בָכֶ֗ם כְּמַהְפֵּכַ֤ת אֱלֹהִים֙ אֶת־ סְדֹ֣ם וְאֶת־ עֲמֹרָ֔ה וַתִּהְי֕וּ כְּא֖וּד מֻצָּ֣ל מִשְׂרֵפָ֑ה וְלֹֽא־ שַׁבְתֶּ֥ם עָדַ֖י נְאֻם־ יְהוָֽה׃ ס
BSASome of you I overthrewhâphak■ [like God overthrew, as when God overturned] as I overthrewmahpêkâh SodomÇᵉdôm [a city near the Dead Sea, known for its wickedness] and GomorrahʻĂmôrâh [a city in ancient Palestine, known for its wickedness] and you werehâyâh▸ like a firebrandʼûwd [a burning stick] snatchednâtsal from a blazesᵉrêphâh [a large fire, a burning] yet you did notlôʼ returnshûwb■ [to turn back, to come back] to Meʻad [the Lord] declaresnᵉʼum the LORDYᵉhôvâh [the supreme God, Yehovah]
| Greek | English | Parsing |
|---|---|---|
| הָפַ֣כְתִּי | I overthrew | Verb, Qal, perfect first person common singular |
| בָכֶ֗ם | among you | Preposition, suffix |
| כְּמַהְפֵּכַ֤ת | like [the] overthrow of | Preposition, noun common feminine singular construct |
| אֱלֹהִים֙ | God | Noun common, masculine plural absolute |
| אֶת־ | the object marker | Particle |
| סְדֹ֣ם | Sodom | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| עֲמֹרָ֔ה | Gomorrah | Noun proper |
| וַתִּהְי֕וּ | and you were | Verb, Qal, sequential imperfect second person masculine plural |
| כְּא֖וּד | like a piece of firewood | Preposition, noun common masculine singular absolute |
| מֻצָּ֣ל | plucked out | Verb, Hophal, participle (passive) masculine singular |
| מִשְׂרֵפָ֑ה | from [the] burning | Preposition, noun common feminine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| שַׁבְתֶּ֥ם | you returned | Verb, Qal, perfect second person masculine plural |
| עָדַ֖י | to me | Preposition, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Some of you I overthrew as I overthrew Sodom and Gomorrah, and you were like a firebrand snatched from a blaze, yet you did not return to Me,” declares the LORD. |
| KJV | I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD. |
| ASV | I have overthrown cities among you, as when God overthrew Sodom and Gomorrah, and ye were as a brand plucked out of the burning: yet have ye not returned unto me, saith Jehovah. |
| YLT | I have overturned among you, Like the overturn by God of Sodom and Gomorrah, And ye are as a brand delivered from a burning, And ye have not turned back unto Me, An affirmation of Jehovah. |
| WEB | “I have overthrown some of you, as when God overthrew Sodom and Gomorrah, and you were like a burning stick plucked out of the fire; yet you haven’t returned to me,” says Yahweh. |
| BBE | And I have sent destruction among you, as when God sent destruction on Sodom and Gomorrah, and you were like a burning stick pulled out of the fire: and still you have not come back to me, says the Lord. |
Where they part company is הָפַ֣כְתִּי — see How Translations Differ.
The sentence has one main clause followed by several subordinate phrases that elaborate on God's actions and the people's response.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbהָפַךְ
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 — Amos 4:11
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 — Warnings to Israelgenerated
Amos 4:11 is part of a series of messages from God through Amos, where He warns Israel of the consequences of their sinful actions. God reminds them of His judgment on Sodom and Gomorrah, illustrating the seriousness of their unrepentant hearts. This verse emphasizes the need for repentance and a return to God, highlighting His desire for His people to turn back to Him despite their past transgressions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 19:24–25 | Then the LORD rained down sulfur and fire on Sodom and Gomorrah—from the LORD out of the heavens. |
| 2 | Isaiah 13:19 | And Babylon, the jewel of the kingdoms, the glory of the pride of the Chaldeans, will be overthrown by God like Sodom and Gomorrah. |
| 3 | Jeremiah 49:18 | As Sodom and Gomorrah were overthrown along with their neighbors,” says the LORD, “no one will dwell there; no man will abide there. |
| 4 | Hosea 11:8 | How could I give you up, O Ephraim? How could I surrender you, O Israel? How could I make you like Admah? How could I treat you like Zeboiim? My heart is turned within Me; My compassion is stirred! |
| 5 | 2 Peter 2:6 | if He condemned the cities of Sodom and Gomorrah to destruction, reducing them to ashes as an example of what is coming on the ungodly; |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — הָפַ֣כְתִּי, ha.Fakh.tigenerated
The verb הָפַךְ (haphak) means to overturn or transform, indicating a complete change in state. In this context, it reflects God's decisive action against the wickedness of Sodom and Gomorrah, serving as a warning to Israel about the potential consequences of their actions.
The parsing as a perfect first person common singular verb indicates that God is declaring His past actions directly. This emphasizes His authority and the certainty of His 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 is הָפַ֣כְתִּי, I overthrew, which governs the entire sentence. It is followed by a prepositional phrase that introduces the comparison to Sodom and Gomorrah, and a second clause that describes the state of the Israelites.
The structure emphasizes God's action first, followed by the result of that action and the people's response, highlighting the contrast between divine intervention and human failure to repent.
Septuagint Backgroundgenerated
The Septuagint translates הָפַךְ as κατέστρεψα — I destroyed. This choice conveys a sense of total destruction, similar to the original Hebrew meaning but with a stronger emphasis on the outcome rather than the act of overturning.
This translation choice may reflect a broader interpretation of God's judgment, suggesting not only the act of overturning but also the complete annihilation of the cities.
In plain words — the whole versegenerated
Amos 4:11 shows God reminding Israel of how He overthrew Sodom and Gomorrah as a warning of what could happen to them. He describes them as a firebrand rescued from a fire, indicating they were spared for a purpose. Despite this, they did not turn back to Him.
Frequently Asked Questionsgenerated
It means that God judged and punished some of the Israelites for their sins, similar to how He judged Sodom and Gomorrah.
This comparison suggests that while some were spared from destruction, they still failed to return to God and repent.
Not returning to God signifies a rejection of His mercy and a continuation in sin, which leads to further judgment.
This verse encapsulates the theme of judgment and the call to repentance that runs throughout the book of Amos, emphasizing God's desire for His people to turn back to Him.
Reflection Questionsgenerated
- In what ways have I experienced God's grace in my life, similar to being spared like a firebrand?
- What does it mean for me to return to God in my own life?
- How can I recognize areas where I may be resisting God's call to repentance?
- What steps can I take to ensure I am turning back to God rather than continuing in my own ways?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss God's judgment and mercy, providing insights into its theological implications.
See how God, through His love of goodness, seeks repentance; and by means of the plan He pursues of threatening silently, shows His own love for man.Early Church Fathers on Amos 4 →
And that there might not remain any doubt that he [God the Son] had been the guest of Abraham, it is written regarding the destruction of the Sodomites that “the Lord poured down on Sodom and Gomorrah fire and sulfur from the Lord out of…Early Church Fathers on Amos 4 →
I will overthrow you as God overthrew Sodom and Gomorrah, and you will become like a bundle snatched from the fire, and yet you did not return to me, says the Lord.Early Church Fathers on Amos 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 4:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have overthrown [some] of you, as God overthrew Sodom and Gomorrah,.... Either their houses were burnt, or their bodies consumed by fire from heaven, with lightning; not whole cities, but the
Read John Gill on Amos 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD. I also have given you.
Read Robert Jamieson on Amos 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOverthrown; utterly consumed and destroyed your houses and goods. Some of you; though it was a total consumption to those it fell on, yet it was but on some, who might be wantings to others, and by which others might see how easy it was for God to destroy them all. As God overthrew Sodom and Gomorrah: we no where else read of such fire from heaven, yet it is possible some such judgment might fall on some of their cities, and not be recorded; but I do rather understand it proverbially spoken, denoting most grievous and desolating fires, or judgments. Ye were as a firebrand plucked out of the burning; such of you as escaped were yet in very great danger, and as firebrands in midst of the…
Read Matthew Poole on Amos 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 4:11 I have overthrown [some] of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD.Ver. 11. I have overthrown some of you] Some and not all: thus, in the midst of judgment he remembered mercy, he did not stir up all his wrath, Psalms 78:38, he let fall some drops, but would not shed the whole shower of it; for he remembered that they were but flesh. Some he hanged up in gibbets, as it were, for example to the rest: as St Jude saith he dealt by Sodom and Gomorrah, and the cities about them, thrown forth for an instance of Divine vengeance to all succeeding ages, Judges 1:7 (προκεινται); and…
Read John Trapp on Amos 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Overthrown.—Another awful calamity, an earthquake, is referred to, and perhaps a volcanic eruption. Dr. Pusey enumerates a long series of earthquakes, which distressed Palestine, though not the central parts of the country, from the time of Julian to the twelfth century. The allusion to Sodom and Gomorrah gives a hint of the fierce licence and vice which had prevailed in some parts of the Northern kingdom, and called for chastisement. Some of you.—More accurately among you.Brand plucked . . .—Men would cast such a brand back into the fire. “Behold the goodness and severity of God.”
Read Charles John Ellicott on Amos 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. I have overthrown some of you] In the destruction of your cities I have shown my judgments as signally as I did in the destruction of Sodom and Gomorrah; and those of you that did escape were as "brands plucked out of the fire;" if not consumed, yet much scorched. And as the judgment was evidently from my hand, so was the deliverance; "and yet ye have not returned unto me, saith the Lord."
Read AdamClarke on Amos 4 →
CambridgeThe Cambridge Bible for Schools and Colleges11. The earthquake. This, the most terrible visitation, is reserved for the last. The earthquake is not only the most unfamiliar and the most mysterious of all the judgements enumerated; it is also the most sudden and startling, as well as the most formidable: it is as instantaneous in its operation as it is irresistible: the destruction which it works can never be guarded against, and seldom escaped. as God overthrew Sodom and Gomorrah] See Genesis 19:24-25; Genesis 19:28. The same stereotyped expression recurs Deuteronomy 29:23, Isaiah 13:19, Jeremiah 49:18; Jeremiah 50:40, to describe a disaster ending in a state of ruin and barren desolation. The word mahpηkhβh, ‘overturning,’…
Read Cambridge on Amos 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleI have overthrown some of you - The earthquake is probably reserved to the last, as being the rarest, and so the most special, visitation.
Read Albert Barnes on Amos 4 →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
“Some of you I overthrew as I overthrew Sodom and Gomorrah, and you were like a firebrand snatched from a blaze, yet you did not return to Me,” declares the LORD.
“I have overthrown some of you, as when God overthrew Sodom and Gomorrah, and you were like a burning stick plucked out of the fire; yet you haven’t returned to me,” says Yahweh.
“Some of you I overthrew as I overthrew Sodom and Gomorrah, and you were like a firebrand snatched from a blaze, yet you did not return to Me,” declares the LORD.
“I overthrew some of you the way God overthrew Sodom and Gomorrah. You were like a burning stick snatched from the flames. Still you did not come back to me.” The Lord is speaking!
Tyndale line
I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD.
I have overthrown cities among you, as when God overthrew Sodom and Gomorrah, and ye were as a brand plucked out of the burning: yet have ye not returned unto me, saith Jehovah.
I have overthrown some among you, as when God overthrew Sodom and Gomorrah, and ye were as a brand plucked out of the burning: yet have ye not returned unto me, saith the LORD.
I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a fire-brand plucked out of the burning: yet have ye not returned to me, saith the LORD.
I haue ouerthrowe you, as God ouerthrew Sodom and Gomorah: and ye were as a firebrand pluckt out of the burning: yet haue ye not returned vnto me, saith the Lord.
Strictly literal
I have overthrown among you, like God's overthrow of Sodom and Gomorrah, and ye were as a brand plucked out of the burning; yet have ye not returned unto me, saith Jehovah.
I have overturned among you, Like the overturn by God of Sodom and Gomorrah, And ye are as a brand delivered from a burning, And ye have not turned back unto Me, An affirmation of Jehovah.
“I have overturned among you, || Like the overturn by God of Sodom and Gomorrah, || And you are as a brand delivered from a burning, || And you have not turned back to Me,” || A declaration of YHWH.
I had produced an overthrow among you, like the overthrow by God of Sodom and Gomorrah, and ye became like a fire-brand snatched out of the burning: and yet have ye not returned unto me, saith the Lord.
I overthrew cities among you, as when God overthrew Sodom and Gomorrah. You were like a burning stick snatched out of the fire. Yet you have not returned to me —this is Yahweh's declaration.
From the Latin
I destroyed some of you, as God destroyed Sodom and Gomorrha, and you were as a firebrand plucked out of the burning: yet you returned not to me, saith the Lord.
Simplified
Some of you I destroyed as I destroyed Sodom and Gomorrah. You were like a burning stick pulled out of a fire. But still you did not return to me, declares the Lord.
And I have sent destruction among you, as when God sent destruction on Sodom and Gomorrah, and you were like a burning stick pulled out of the fire: and still you have not come back to me, says the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 16 of the 17 words matched. This consistency reinforces the message of divine judgment and the call to repentance.
הָפַ֣כְתִּי בָכֶ֗ם כְּמַהְפֵּכַ֤ת אֱלֹהִים֙ אֶת־ סְדֹ֣ם וְאֶת־ עֲמֹרָ֔ה וַתִּהְי֕וּ כְּא֖וּד מֻצָּ֣ל מִשְׂרֵפָ֑ה וְלֹֽא־ שַׁבְתֶּ֥ם עָדַ֖י נְאֻם־ יְהוָֽה׃ ס
16 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 Amos 4:11
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.
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
מַהְפֵּכָה (mahpekah) refers to an overthrow or destruction, specifically noted in the context of Sodom and Gomorrah. It is derived from the root meaning to overthrow, and the entries consistently emphasize its association with destruction.
[מַהְפֵּכָה] n.f. overthrow
base
H4114 מַהְפֵּכָה overthrow
4114 mahpekah mah-pay-kaw'
from 2015; a destruction: --when...overthrew, overthrow(-n).
see HEBREW for 02015
מַהְפֵּכָה (mah.pe.khah) — overthrow.
1) overthrow, destruction
1a) always of Sodom and Gomorrah
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
סְדֹם (sedom) refers to Sodom, a significant Canaanite city often mentioned alongside Gomorrah. The name is linked to the idea of burning, possibly due to its volcanic or bituminous landscape. It is located near the Dead Sea and is known for its destruction by divine judgment.
סְדֹם 39 n.pr.loc. Sodom, important Canaanitish name (usu.) with Gomorrah
base
H5467 סְדֹם Sodom, important Canaanitish name (usu.) with Gomorrah
5467 Cdom sed-ome'
from an unused root meaning to scorch; burnt (i.e. volcanic
or bituminous) district; Sedom, a place near the Dead Sea:--
Sodom.
סְדֹם (se.dom) — Sodom.
Sodom = "burning"
a Canaanite city, usually paired with Gomorrah, located in the area of the Dead Sea and the Jordan river; both cities destroyed by God in judgment
Also named: Sodoma (Σόδομα "Sodom" G4670)
N-proper — Noun properHNpl
sod'-um (cedhom; Sodoma) One of the 5 CITIES OF THE PLAIN (which see), destroyed by fire from heaven in the time of Abraham and Lot (Ge 19:24). The wickedness of the city became proverbial. The sin of sodomy was an offense against nature frequently connected with idolatrous practices (see Rawlinson, History of Phoenicia). See SODOMITE. The fate of Sodom and Gomorrah is used as a warning to those who reject the gospel (Mt 10:15; 11:24; 2Pe 2:6; Jude 1:7). The word is used in a typical sense in Re 11:8. Sodom was probably located in plain South of the Dead Sea, now covered with water. The name is still preserved in Jebel…
Sodom
Burning; the walled, a city in the vale of Siddim (Gen. 13:10; 14:1-16). The wickedness of its inhabitants brought down upon it fire from heaven, by which it was destroyed (18:16-33; 19:1-29; Deut. 23:17). This city and its awful destruction are frequently alluded to in Scripture (Deut. 29:23; 32:32; Isa. 1:9, 10; 3:9; 13:19; Jer. 23:14; Ezek. 16:46-56; Zeph. 2:9; Matt. 10:15; Rom. 9:29;
(burning), one of the most ancient cities of Syria. It is commonly mentioned in connection with Gomorrah, but also with Admah and Zeboim, and on one occasion -- (Genesis 14:1) ... --with Bela or Zoar. Sodom was evidently the chief town in the settlement. The four are first named in the ethnological records of (Genesis 10:19) as belonging to the Canaanites. The next mention of the name of Sodom, (Genesis 13:10-13) gives more certain indication of the position of the city. Abram and Lot are standing together between Bethel and Ai, ver. 3, taking a survey of the land around and below them. Eastward of them, and absolutely at their feet, lay the "circle of Jordan." The whole circle was one great oasis --"a garden of Jehovah."…
One of the cities of the plain, and for some time the dwellingplace of Lot, Ge 13:10-13 14:12. Its crimes and vices were so enormous, that God destroyed it by fire from heaven, with three neighboring cities, Gomorrah, Zeboim, and Admah, which were as wicked as itself, Ge 19:1-20. The plain of Siddim in which they stood was pleasant and fruitful, like an earthy paradise; but it was first burned, and afterwards mostly overflowed by the waters of the Dead Sea or Lake of Sodom. See JORDAN, and SEA 3.
The prophets, in denouncing woes upon other countries, mention the destruction of Sodom and Gomorrah, and intimate that these places shall be desert and dried up and uninhabited, Jer 49:18 50:40; that they shall be covered with briers…
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)
HC/To — Conjunction · particleHC/To
עֲמֹרָה (Amorah) refers to Gomorrah, a city known for its wickedness and destruction by divine judgment. The term is derived from a root meaning 'a (ruined) heap.' It is often associated with Sodom, and both cities are noted for their sinful nature in biblical texts.
עֲמֹרָה 19 n.pr.loc. Gomorrah
base
H6017 עֲמֹרָה Gomorrah
6017 `Amorah am-o-raw'
from 6014; a (ruined) heap; Amorah, a place in
Palestine:--Gomorrah.
see HEBREW for 06014
עֲמֹרָה (a.mo.rah) — Gomorrah.
Gomorrah = "submersion"
the twin-city in evil with Sodom, both destroyed in judgment by God with fire from heaven
Also named: Gomorra (Γόμορρα "Gomorrah" G1116)
N-proper — Noun properHNpl
go-mor'-a (`amorah; Septuagint and New Testament Gomorra, or Gomorra; Arabic Ghamara, "to overwhelm with water"): One of the CITIES OF THE PLAIN (which see) destroyed by fire from heaven in the time of Abraham and Lot (Ge 19:23-29). It was located probably in the plain South of the Dead Sea, now covered with water. See ARABAH; CITIES OF THE PLAIN; DEAD SEA. De Saulcy, however, with others who place the Cities of the Plain at the North end of the Dead Sea, fixes upon Khumran (or Gumran), marked on the Survey Map of Palestine North of Ras Feshkeh, where there are ruins about a mile from the Dead Sea. But there is nothing to support this view except the faint resemblance of the name and the inconclusive arguments placing the Cities of the Plain at that end of the sea.
George Frederick Wright
Gomorrah
Submersion, one of the five cities of the plain of Siddim (q.v.) which were destroyed by fire (Gen. 10:19; 13:10; 19:24, 28). These cities probably stood close together, and were near the northern extremity of what is now the Dead Sea. This city is always mentioned next after Sodom, both of which were types of impiety and wickedness (Gen. 18:20; Rom. 9:29). Their destruction is mentioned as an “ensample unto those that after should live ungodly” (2 Pet. 2:6; Jude 1:4-7). Their wickedness became proverbial (Deut. 32:32;
(submersion), one of the five "cities of the plain" or "vale of Siddim" that under the irrespective kings joined battle there with Chedorlaomer (Genesis 14:2-8) and his allies by whom they were discomfited till Abraham came to the rescue. Four out of the five were afterwards destroyed by the Lord with fire from heaven. (Genesis 19:23-29) One of them only, Zoar (or Bela; which was its original name), was spared at the request of Lot, in order that he might take refuge there. The geographical position of these cities is discussed under SODOM.
One of the cities in the fruitful vale of Siddim, near the southern part of the ancient Dead Sea, miraculously blasted by God. See SODOM.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-2mp — Verb · Qal · sequential imperfect second person masculine pluralHc/Vqw2mp
אוּד (uwd) refers to a brand or firebrand, possibly originating from a bent stick used to stir a fire. The word is built from a root meaning to rake together, and it specifically denotes a poker for turning or gathering embers.
אוּד n.m. brand, firebrand (orig. perh. bent stick used to stir fire)
base
H181 אוּד brand, firebrand (orig. perh. bent stick used to stir fire)
181 'uwd ood
from an unused root meaning to rake together; a poker (for
turning or gathering embers):--(fire-)brand.
אוּד (ud) — firebrand.
brand, fire brand
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hophal-Inf-c — Verb · Hophal · participle (passive) masculine singularHVHsmsa
The Hebrew word שְׂרֵפָה (*srephah*) means 'burning' or 'cremation.' It is derived from the root word for burning, שָׂרַף (*sarah*), and is used in contexts related to fire. The entries consistently define it as a noun related to the act of burning.
שְׂרֵפָה n.f. burning
base
H8316 שְׂרֵפָה burning
8316 srephah ser-ay-faw'
from 8313; cremation:--burning.
see HEBREW for 08313
שְׂרֵפָה (se.re.phah) — fire.
burning
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ As a punishment
→ See PUNISHMENT
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep | Suff — Preposition · suffixHR/Sp1bs
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
