Amos 6:3 — Word Study
WLCהַֽמְנַדִּ֖ים לְי֣וֹם רָ֑ע וַתַּגִּישׁ֖וּן שֶׁ֥בֶת חָמָֽס׃
BSAYou dismissnâdâh [put far away, drive out] the dayyôwm [a period of time, a season] of calamityraʻ [evil, adversity] and bring nearnâgash▸ [approach, draw close to] a reignshebeth [seat, throne] of violencechâmâç [injustice, cruelty, chaos]
| Greek | English | Parsing |
|---|---|---|
| הַֽמְנַדִּ֖ים | those [who] push away | Particle, verb piel participle (active) masculine plural |
| לְי֣וֹם | a day | Preposition, noun common masculine singular absolute |
| רָ֑ע | evil | Adj |
| וַתַּגִּישׁ֖וּן | and you have brought near ! | Verb hiphil sequential imperfect second person masculine plural, suffix |
| שֶׁ֥בֶת | a seat of | Noun common, feminine singular construct |
| חָמָֽס׃ | violence | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You dismiss the day of calamity and bring near a reign of violence. |
| KJV | Ye that put far away the evil day, and cause the seat of violence to come near; |
| ASV | —ye that put far away the evil day, and cause the seat of violence to come near; |
| YLT | Who are putting away the day of evil, And ye bring nigh the seat of violence, |
| WEB | Alas for you who put far away the evil day, and cause the seat of violence to come near, |
| BBE | You who put far away the evil day, causing the rule of the violent to come near; |
There are no significant differences among the translations regarding the key phrases.
The sentence has a main clause followed by a subordinate verb phrase, emphasizing the contrast between dismissing calamity and bringing violence near.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 6:3
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 Complacency of Israelgenerated
Amos 6:3 presents a stark warning from the prophet Amos to the people of Israel, who are living in comfort and luxury while ignoring the impending disaster that looms over them. The verses surrounding this one illustrate the disconnect between their lavish lifestyles and the moral decay represented by their treatment of others. Amos calls them to recognize the seriousness of their situation, contrasting their dismissive attitude toward calamity with their acceptance of a reign characterized by violence and injustice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 5:18 | Woe to you who long for the Day of the LORD! What will the Day of the LORD be for you? It will be darkness and not light. |
| 2 | Amos 9:10 | All the sinners among My people will die by the sword— all those who say, ‘Disaster will never draw near or confront us.’” |
| 3 | Ecclesiastes 8:11 | When the sentence for a crime is not speedily executed, the hearts of men become fully set on doing evil. |
| 4 | Isaiah 47:7 | You said, ‘I will be queen forever.’ You did not take these things to heart or consider their outcome. |
| 5 | Isaiah 56:12 | “Come, let me get the wine, let us imbibe the strong drink, and tomorrow will be like today, only far better!” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הַֽמְנַדִּ֖ים, ham.na.Dimgenerated
The word נָדָה (nadah) is a piel participle meaning 'those who push away' or 'drive out.' It conveys a sense of banishment or prohibition, indicating that the people are actively casting aside the day of calamity, as if it were something undesirable.
This participle form, used in the masculine plural, emphasizes the collective action of the people. They are not merely ignoring the day of calamity; they are willfully dismissing it, as if they have the power to keep it at bay.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'You dismiss the day of calamity and bring near a reign of violence.' This wording is consistent across several translations, including the KJV and ASV.
Sentence Structuregenerated
The main verb is וַתַּגִּישׁ֖וּן, and you have brought near, which governs the entire clause. The structure contains two main actions: dismissing the day of calamity and bringing near a reign of violence.
The phrase 'the day of calamity' is a noun phrase that serves as the object of the action, while 'a reign of violence' is also a noun phrase that indicates what is being drawn near. The sentence emphasizes the contrast between the two actions.
Septuagint Backgroundgenerated
The Septuagint translates הַֽמְנַדִּ֖ים as ἐρξόμενοι (erxomenoi), which suggests a focus on those who are approaching or bringing something forth. This choice may imply a more active role in the actions described.
This translation reflects a narrowing of the Hebrew meaning, emphasizing the act of bringing something near rather than the act of pushing something away.
In plain words — the whole versegenerated
Amos 6:3 warns that the people of Israel are dismissing the day of calamity while bringing near a reign of violence. They are ignoring the seriousness of their situation, focusing instead on their comfort and luxury.
Frequently Asked Questionsgenerated
To dismiss the day of calamity means to ignore or push away the reality of impending disaster, as if it does not concern them.
The verse illustrates a complacency among the people, who are more focused on their own comfort than on the moral implications of their actions.
A reign of violence refers to a state of rule characterized by injustice, cruelty, and chaos, highlighting the moral decay present in society.
This warning can remind us to be aware of the consequences of our actions and to not ignore the suffering of others while pursuing our own comfort.
Reflection Questionsgenerated
- In what ways might I be dismissing serious issues in my life or community?
- How can I be more aware of the injustices around me and take action?
- What steps can I take to ensure that I do not prioritize comfort over moral responsibility?
- How does this passage challenge my understanding of justice and compassion?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 6:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe that put far away the evil day,.... The day of Israel's captivity, threatened by, the Lord, and prophesied of by the prophets; by this prophet, and by Hoshea and others: this they endeavoured to
Read John Gill on Amos 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe that put far away the evil day, and cause the seat of violence to come near; Ye that put far away the evil day, and cause the seat of violence to come near - "put far away," literally, with aversion.
Read Robert Jamieson on Amos 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWoe to you that flatter yourselves that the day of darkness and misery foretold is far off! See Poole "". These were great ones too, that the prophet here threateneth, who thus postponed the day of Israel’ s and Judah’ s calamities. The evil day; not as if it should be a short calamity, as a day; but it speaks the determinate, fixed time, and the haste wherewith the execution shall be made. The seat; the throne, or judgment-seat, which should relieve the oppressed, condemn the wicked, and acquit the innocent, this is made a seat of violence, where unjust judges condemn the just and take bribes. To come near; thus you draw the judgments of God on yourselves, by acting violence against the…
Read Matthew Poole on Amos 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 6:3 Ye that put far away the evil day, and cause the seat of violence to come near;Ver. 3. Ye that put far away the evil day] Woe to you that would do so if you could; that fondly persuade yourselves there is no such danger in evil doing as the prophets pretend: but that all shall be hail and well with you, though ye walk in the imagination of your hearts, to add drunkenness to thirst, Deuteronomy 29:19, and to heap up sin as high as heaven, Revelation 18:5. This cursed security and hope of impunity is the source of much wickedness in the world. See Proverbs 7:19-20 Matthew 24:48. Quae longinqua sunt, non metuuntur (Arist. Rhet. l. 2, c. 5). It is a sad thing when men shall say, as…
Read John Trapp on Amos 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Far away.—They choose to think that the day of reckoning is far off, and cling yet closer to their habits of defrauding the poor at the seat of judgment. (Comp. Ezekiel 12:21-28.)
Read Charles John Ellicott on Amos 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Ye that put far away the evil day] Wo to you who will not consider the day of approaching vengeance; but continue in your iniquity, and harden your hearts. Ye bring your iniquities nearer, and still suppose your punishment to be at a greater distance.
Read AdamClarke on Amos 6 →CambridgeThe Cambridge Bible for Schools and Colleges3–7. The luxury and indifference of the leaders of the nation.
Read Cambridge on Amos 6 →Albert Barnes1798–1870Barnes' Notes on the BibleYe that put far away - Probably “with aversion.” They bade that day as it were, be gone.
Read Albert Barnes on Amos 6 →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 dismiss the day of calamity and bring near a reign of violence.
Alas for you who put far away the evil day, and cause the seat of violence to come near,
You dismiss the day of calamity and bring near a reign of violence.
You refuse to believe a day of disaster will come, but you establish a reign of violence.
Tyndale line
Ye that put far away the evil day, and cause the seat of violence to come near;
—ye that put far away the evil day, and cause the seat of violence to come near;
Ye that put far away the evil day, and cause the seat of violence to come near;
Ye that put far away the evil day, and cause the seat of violence to come near;
Ye that put farre away the euill day, and approch to the seate of iniquitie?
Strictly literal
Ye that put far away the evil day, and cause the seat of violence to come near;
Who are putting away the day of evil, And ye bring nigh the seat of violence,
Who are putting away the day of evil, || And you bring the seat of violence near,
[Ye] that deem far away the evil day, and cause the seat of violence to come near;
Woe to those who put off the day of disaster and make the throne of violence come near.
From the Latin
You that are separated unto the evil day: and that approach to the throne of iniquity;
Simplified
You put out of your minds any thought of coming disaster, yet you are bringing closer the time when violence reigns.
You who put far away the evil day, causing the rule of the violent to come near;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of the verse, with all six words matched. The Dead Sea Scrolls fragment includes four words from the verse, with three supplied by an editor, indicating some textual consistency despite the fragmentary nature.
הַֽמְנַדִּ֖ים לְי֣וֹם רָ֑ע וַתַּגִּישׁ֖וּן שֶׁ֥בֶת חָמָֽס׃
6 of the 6 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.
[המנדים] [ליום] [רע] ותגישו׳ן
4 words of the verse are on this fragment — 3 supplied entire by an editor.
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 6:3
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.
נָדָא (nadah) is a Hebrew verb meaning to drive away or thrust aside, primarily found in the Hiphil form. It can also mean to put away or exclude in the Piel form. The word conveys actions of banishing or prohibiting, as seen in 2 Kings 17:21. The entries consistently emphasize its meanings related to exclusion and distance.
[נָדָא] vb. drive away, thrust aside;—only Hiph. Impf. 2 K 17:21 Kt
ref
[נָדָה] vb. Pi. put away, exclude
base
H5077a נָדָא drive away, thrust aside—only Hiph. Impf. H5077b נָדָה Pi. put away, exclude
5077 nadah naw-daw'
or nada (2 Kings 17:21) {naw-daw'}; a primitive root;
properly, to toss; figuratively, to exclude, i.e. banish,
postpone, prohibit:--cast out, drive, put far away.
נָדָא (na.da) — to drive away.
(Hiphil) exclude, drive away, thrust aside
נָדָה (na.dah) — to put away.
(Piel) cast out, put away
Art | V-Piel — Particle · verb piel participle (active) masculine pluralHTd/Vprmpa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Conj | V-Hiphil-ConsecImperf-2mp | Suff — Verb hiphil sequential imperfect second person masculine plural · suffixHc/Vhw2mp/Sn
שֶׁ֫בֶת (shebeth) primarily means 'seat' or 'dwelling.' It can refer to a session or locality, indicating a place where one resides or sits. The entries consistently define it in relation to physical locations, without significant disagreement among the lexicons.
שֶׁ֫בֶת n.f. seat, dwelling, place
base
H7675 שֶׁ֫בֶת
7675 shebeth sheh'-beth
infinitive of 3427; properly, session; but used also
concretely, an abode or locality:--place, seat. Compare 3429.
see HEBREW for 03427
see HEBREW for 03429
שֶׁ֫בֶת (she.vet) — seat.
(Qal) seat, dwelling, place
N-fs — Noun common · feminine singular constructHNcfsc
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…
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms — Noun common · masculine singular absoluteHNcmsa