Amos 4:3 — Word Study
WLCוּפְרָצִ֥ים תֵּצֶ֖אנָה אִשָּׁ֣ה נֶגְדָּ֑הּ וְהִשְׁלַכְתֶּ֥נָה הַהַרְמ֖וֹנָה נְאֻם־ יְהוָֽה׃
BSAYou will go outyâtsâʼ▸ [at the breaches] ◂[through] broken [walls]perets each oneʼishshâh straight ahead of herneged [one over against the other, in a straight line] and you will be cast outshâlak [thrown, tossed away] toward Harmonharmôwn△ [in the direction of, a high fortress, a palace] declaresnᵉʼum [says, utters] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וּפְרָצִ֥ים | and breaches | Conjunction, noun common masculine plural absolute |
| תֵּצֶ֖אנָה | you will go out | Verb, Qal, imperfect second person feminine plural |
| אִשָּׁ֣ה | each | Noun common, feminine singular absolute |
| נֶגְדָּ֑הּ | before herself | Suffix |
| וְהִשְׁלַכְתֶּ֥נָה | and you will throw | Verb, Hiphil, sequential perfect second person feminine plural |
| הַהַרְמ֖וֹנָה | Harmon towards | Particle, noun proper, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will go out through broken walls, each one straight ahead of her, and you will be cast out toward Harmon, ” declares the LORD. |
| KJV | And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith the LORD. |
| ASV | And ye shall go out at the breaches, every one straight before her; and ye shall cast yourselves into Harmon, saith Jehovah. |
| YLT | And [by] breaches ye go forth, A woman [at that] over-against her, And ye have cast down the high place, An affirmation of Jehovah. |
| WEB | You will go out at the breaks in the wall, everyone straight before her; and you will cast yourselves into Harmon,” says Yahweh. |
| BBE | And you will go out through the broken places, every one going straight before her, and you will be sent into Harmon, says the Lord. |
Where they part company is נֶגְדָּהּ — see How Translations Differ.
The structure features a main clause followed by several adverbial phrases that elaborate on the actions described.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָצָא
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Amos 4:3
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 — The Judgment of Israelgenerated
Amos 4:3 is part of a passage where the LORD warns Israel of the consequences of their sins. The imagery of going out through broken walls suggests a forced exit due to judgment, emphasizing the severity of their situation. This warning is framed within a broader context of divine judgment and calls for repentance, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 25:4 | Then the city was breached; and though the Chaldeans had surrounded the city, all the men of war fled by night by way of the gate between the two walls near the king’s garden. They headed toward the Arabah, |
| 2 | Ezekiel 12:5–12 | As they watch, dig through the wall and carry your belongings out through it. |
| 3 | 2 Kings 7:7–8 | Thus the Arameans had arisen and fled at twilight, abandoning their tents and horses and donkeys. The camp was intact, and they had run for their lives. |
| 4 | Isaiah 2:20 | In that day men will cast away to the moles and bats their idols of silver and gold— the idols they made to worship. |
| 5 | Isaiah 31:7 | For on that day, every one of you will reject the idols of silver and gold that your own hands have sinfully made. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — פֶּרֶץ, u.fe.ra.Tzimgenerated
The word פֶּרֶץ (peretz) refers to breaches or gaps, often associated with destruction or divine wrath. It can imply both a literal break in a wall and a metaphorical break in the covenant relationship between God and His people.
This noun is in the masculine plural form, indicating multiple breaches, which enhances the imagery of widespread destruction. The root of this word relates to breaking, reinforcing the idea of rupture and loss.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is תֵּצֶ֖אנָה, you will go out, which governs the actions described in the clauses that follow. The structure emphasizes the sequential actions of exiting and being thrown out.
The first clause describes the act of going out through breaches, while the second clause details the direction in which the people will be cast. The order of the phrases highlights the urgency and inevitability of the judgment.
Septuagint Backgroundgenerated
The Septuagint translates פֶּרֶץ as λοιμοί, meaning plagues, which shifts the focus from physical breaches to a broader sense of affliction and suffering.
This choice indicates a possible interpretation of the breaches as not only structural but also as manifestations of divine punishment, aligning with the overall theme of judgment in the text.
In plain words — the whole versegenerated
Amos 4:3 warns that the people of Israel will be forced out through breaches in their walls and cast out toward Harmon. This reflects the judgment of God due to their unfaithfulness, emphasizing the consequences of their actions.
Frequently Asked Questionsgenerated
Going out through broken walls symbolizes being forced from one's home or place of safety due to judgment, indicating vulnerability and loss.
Harmon is described as a high fortress or palace, suggesting a place of strength that will be the direction of their expulsion, highlighting the irony of losing their stronghold.
Vivid imagery emphasizes the seriousness of the situation and the consequences of sin, aiming to provoke a response of repentance from the people.
This verse encapsulates the theme of judgment in Amos, where God warns Israel of the repercussions of their unfaithfulness and calls them to return to Him.
Reflection Questionsgenerated
- What are some ways I can recognize the 'breaches' in my own life that need healing?
- How does understanding the consequences of sin motivate me to seek a closer relationship with God?
- In what ways can I support others who may be facing their own 'broken walls'?
- How can I apply the lessons from Amos to my community today?
The early church on this verse — how the Fathers read it
The early commentaries on this verse often discuss its implications for understanding God's judgment and the fate of Israel.
Armon: A foreign country; some understand it of Armenia.Early Church Fathers on Amos 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 4:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd ye shall go out at the breaches,.... Not at the gates of the city, as they had used to do at pleasure; but at the breaches of the walls of it, made by the enemy, in order to make their escape, if
Read John Gill on Amos 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith the LORD. And ye shall go out at the breaches - namely, of the city walls broken through by the enemy.
Read Robert Jamieson on Amos 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd ye, kine of Bashan, oppressors distressed by the just hand of God, and by the violent hand of your enemy, shall go out, endeavour to make your escape by flight, at the breaches, which the besieging enemy made in your walls, when Samaria is besieged. Every cow at that which is before her: it shall be a universal flight, and with great consternation, they not able to forecast where the safest, but taking which way is readiest. Ye shall cast them into the palace; either cast away all the riches and ornaments of your palaces, or the prey and bribes you had laid up there, or ye shall abandon the palaces ye dwelt in.
Read Matthew Poole on Amos 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 4:3 And ye shall go out at the breaches, every [cow at that which is] before her; and ye shall cast [them] into the palace, saith the LORD.Ver. 3. And ye shall go out at the breaches, every cow] Qua data porta ruitis, ye shall be glad to get out at any breach to save your lives, which now hang in suspense, Deuteronomy 28:66, yea, to ride one upon the back of another for haste, as kine do, in a narrow strait. Or, ye shall be led into captivity, after the taking and dismantling of your cities; see Ezekiel 12:5; Ezekiel 12:12. And ye shall cast them into the palace] Or, ye shall cast away the things of the palace. Ye shall cast them, that is, your children and nephews, into the palace…
Read John Trapp on Amos 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Every cow . . .—Render each one (ref. to the women, Amos 4:1) straight before her. The enemy shall have broken down the city’s defences, and the women shall tamely go forth through the breaches into captivity. The next clause is very obscure. It is best to take the verb as passive, Ye shall be thrown out. The word that follows is rendered “the palace” by the E.V. with Kimchi and other authorities, under the assumption that the Heb. harmôn is another form of the word elsewhere used in Amos armôn. But this is mere guess-work, and yields no good sense. It would be better to adopt a slight emendation of our text, and treat the obscure word as a proper name (LXX., Targ., Syr., Vulg.). Many…
Read Charles John Ellicott on Amos 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. And ye shall go out at the breaches] Probably the metaphor is here kept up. They shall be caught by the hooks, or by the nets; and though they may make breaches in the latter by their flouncing when caught, they shall be taken out at these very breaches; and cast, not in the palace, but into a reservoir, to be kept awhile, and afterwards be taken out to be destroyed. Samaria itself is the net; your adversaries shall besiege it, and make breaches in its walls. At those breaches ye shall endeavour to make your escape, but ye shall be caught and led into captivity, where most of you shall be destroyed. See Houbigant on this passage.
Read AdamClarke on Amos 4 →
CambridgeThe Cambridge Bible for Schools and Colleges3. shall go out at the breaches] Amos pictures Samaria as captured, and the self-indulgent ladies forced to leave the city, as captives, through the breaches made in the walls by the foe. every cow at that which is before her] every one straight before her, forced to go on in the train of captives, unable to turn aside or go back to save anything which she has left behind her,—perhaps (if the fig. of Amos 4:1 be still in the prophet’s mind) “as a herd of cows go one after another through a gap in a fence.” For the Hebrew idiom employed, see Joshua 6:5; Joshua 6:20. and ye shall cast them into the palace] The words are very obscure; and indeed, in all probability, corrupt. The slightest…
Read Cambridge on Amos 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleYe shall go out through the breaches - Samaria, the place of their ease and confidence, being broken through, they should go forth one by one, “each straight before her,” looking neither to the right
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
You will go out through broken walls, each one straight ahead of her, and you will be cast out toward Harmon, ” declares the LORD.
You will go out at the breaks in the wall, everyone straight before her; and you will cast yourselves into Harmon,” says Yahweh.
You will go out through broken walls, each one straight ahead of her, and you will be cast out toward Harmon,” declares the LORD.
Each of you will go straight through the gaps in the walls; you will be thrown out toward Harmon.” The Lord is speaking!
Tyndale line
And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith the LORD.
And ye shall go out at the breaches, every one straight before her; and ye shall cast yourselves into Harmon, saith Jehovah.
And ye shall go out at the breaches, every one straight before her; and ye shall cast yourselves into Harmon, saith the LORD.
And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith the LORD.
And ye shall goe out at the breaches euery kow forward: and ye shall cast your selues out of the palace, saith the Lord.
Strictly literal
and ye shall go out by the breaches, every one straight before her, and ye shall be cast out to Harmon, saith Jehovah.
And [by] breaches ye go forth, A woman [at that] over-against her, And ye have cast down the high place, An affirmation of Jehovah.
And [by] breaches you go forth, || A woman before her, || And you have cast down the high place,” || A declaration of YHWH.
And through breaches in the wall shall ye go out, every one through that before her: and ye shall cast off your proud greatness, saith the Lord.
You will go out through the breaks in the city wall, each one of you going straight through it, and you will be thrown out toward Harmon —this is Yahweh's declaration.”
From the Latin
And you shall go out at the breaches one over against the other, and you shall be cast forth into Armon, saith the Lord.
Simplified
You will leave through breaches in the city walls, thrown out in the direction of Mount Hermon.
And you will go out through the broken places, every one going straight before her, and you will be sent into Harmon, 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 7 of the 8 words matched. The Septuagint's word order and articles differ, but the core message remains consistent across both texts.
וּפְרָצִ֥ים תֵּצֶ֖אנָה אִשָּׁ֣ה נֶגְדָּ֑הּ וְהִשְׁלַכְתֶּ֥נָה הַהַרְמ֖וֹנָה נְאֻם־ יְהוָֽה׃
7 of the 8 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 4:3
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.
פֶּ֫רֶץ (perets) refers to a breach or bursting forth, encompassing both literal and figurative meanings. It can denote a gap, an outburst, or even a broken wall, and is associated with concepts like God's wrath. The word is built from the root of H6555, which also relates to breaking.
פֶּ֫רֶץ n.m. bursting forth, breach
base
H6556 פֶּ֫רֶץ bursting forth, breach
6556 perets peh'-rets
from 6555; a break (literally or figuratively):--breach,
breaking forth (in), X forth, gap.
see HEBREW for 06555
פֶּ֫רֶץ (pe.rets) — breach.
1) breach, gap, bursting forth
1a) bursting forth, outburst
1b) breach
1c) broken wall
1d) outburst (fig. of God's wrath)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Imperf-2fp — Verb · Qal · imperfect second person feminine pluralHVqi2fp
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep | Suff — SuffixHAcmsc/Sp3fs
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
Conj | V-Hiphil-2fp — Verb · Hiphil · sequential perfect second person feminine pluralHc/Vhq2fp
הַרְמוֹן (harmown) refers to a high fortress or palace, derived from a root meaning height. It appears in the Old Testament only in Amos 4:3, where its meaning is somewhat uncertain, leading to suggestions that the text may be corrupt.
[הַרְמוֹן] n.m. mng. dub.; text perhaps corrupt; only Am 4:3 and ye shall cast them into Harmon
ref
H2038 הַרְמוֹן
2038 harmown har-mone'
from the same as 2036; a castle (from its height):--palace.
see HEBREW for 02036
הַרְמוֹן (har.mon) — Harmon.
§ Harmon = "high fortress"
a place
Art | N-proper | Suff — Particle · noun proper · suffixHTd/Npl/Sd
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
