Deuteronomy 4:16 — Word Study
WLCפֶּ֨ן־ תַּשְׁחִת֔וּן וַעֲשִׂיתֶ֥ם לָכֶ֛ם פֶּ֖סֶל תְּמוּנַ֣ת כָּל־ סָ֑מֶל תַּבְנִ֥ית זָכָ֖ר א֥וֹ נְקֵבָֽה׃
BSAthat you do notpên act corruptlyshâchath▸ [or turn to evil ways] and makeʻâsâh an idolpeçel [graven image, carved statue] of any formtᵉmûwnâh [pattern, model] orkôl shapeçemel whether in the likenesstabnîyth of a malezâkâr [man, male person] orʼôw femalenᵉqêbâh [woman, female person]
| Greek | English | Parsing |
|---|---|---|
| פֶּ֨ן־ | lest | Particle |
| תַּשְׁחִת֔וּן | you should act corruptly ! | Verb hiphil imperfect second person masculine plural, suffix |
| וַעֲשִׂיתֶ֥ם | and you will make | Verb, Qal, sequential perfect second person masculine plural |
| לָכֶ֛ם | for yourselves | Preposition, suffix |
| פֶּ֖סֶל | an image of | Noun common, masculine singular construct |
| תְּמוּנַ֣ת | a form of | Noun common, feminine singular construct |
| כָּל־ | any | Noun common, masculine singular construct |
| סָ֑מֶל | figure | Noun common, masculine singular absolute |
| תַּבְנִ֥ית | a likeness of | Noun common, feminine singular construct |
| זָכָ֖ר | a male | Adj |
| א֥וֹ | or | Conjunction |
| נְקֵבָֽה׃ | a female | N-fs |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | that you do not act corruptly and make an idol for yourselves of any form or shape, whether in the likeness of a male or female, |
| KJV | Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, |
| ASV | lest ye corrupt yourselves, and make you a graven image in the form of any figure, the likeness of male or female, |
| YLT | lest ye do corruptly, and have made to you a graven image, a similitude of any figure, a form of male or female — |
| WEB | lest you corrupt yourselves, and make yourself a carved image in the form of any figure, the likeness of male or female, |
| BBE | So that you may not be turned to evil ways and make for yourselves an image in the form of any living thing, male or female, |
Translations agree on the central warning against corruption and idolatry, with no significant differences in wording.
The main clause is followed by a verb phrase and additional phrases that specify the actions to avoid, creating a clear structure of warning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 — Deuteronomy 4:16
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 Against Idolatrygenerated
Deuteronomy 4:16 is part of Moses' address to the Israelites, reminding them of the importance of not turning away from God by creating idols. This warning follows a reminder of their unique experience with God, who spoke to them directly, and emphasizes the need to remain faithful to Him. The surrounding verses elaborate on the consequences of idolatry and the importance of adhering to God's commandments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 4:8–9 | And what nation is great enough to have righteous statutes and ordinances like this entire law I set before you today? |
| 2 | Exodus 20:4–5 | You shall not make for yourself an idol in the form of anything in the heavens above, on the earth below, or in the waters beneath. |
| 3 | Exodus 32:7 | Then the LORD said to Moses, “Go down at once, for your people, whom you brought up out of the land of Egypt, have corrupted themselves. |
| 4 | Psalm 106:19–20 | At Horeb they made a calf and worshiped a molten image. |
| 5 | Romans 1:22–24 | Although they claimed to be wise, they became fools, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — תַּשְׁחִת֔וּן, tash.chi.Tungenerated
The verb תַּשְׁחִת֔וּן (tash.chi.Tun) is a hiphil imperfect form of the root שָׁחַת (shachath), which means to ruin or corrupt. It conveys a strong warning against moral decay and the act of turning away from God’s ways.
This form indicates a second person masculine plural subject, meaning it addresses the Israelites directly, emphasizing their personal responsibility to avoid corruption.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as act corruptly, which aligns with the KJV and ASV.
Sentence Structuregenerated
The sentence is structured around a main clause introduced by the particle פֶּן־ (pen-), meaning 'lest'. This sets a cautionary tone for the following actions described.
The verb תַּשְׁחִת֔וּן is the key action, followed by a series of phrases that detail the actions to avoid, culminating in the object of the warning: the making of idols in various forms.
Septuagint Backgroundgenerated
The Septuagint translates תַּשְׁחִת֔וּן as ἀνομήσητε (anomēsēte), which carries the connotation of acting lawlessly or immorally. This choice highlights the severity of the warning against corruption.
This translation emphasizes the moral implications of the actions being warned against, aligning with the Hebrew's focus on corruption.
In plain words — the whole versegenerated
Deuteronomy 4:16 warns the Israelites not to act corruptly by making idols in any form, whether male or female. This instruction follows a reminder of their direct encounter with God, emphasizing the importance of fidelity to Him and the dangers of idolatry.
Frequently Asked Questionsgenerated
To act corruptly means to engage in actions that are morally wrong or deviate from God's commandments, leading to spiritual decay.
Making an idol is seen as corrupt because it misrepresents God and diverts worship away from Him, violating the commandment against idolatry.
The verse warns against making idols in any form or shape, specifically mentioning likenesses of males and females.
This verse reinforces the commandment against idolatry found in Exodus 20:4-5, highlighting the consistent biblical theme of fidelity to God.
Reflection Questionsgenerated
- In what ways can I ensure that I do not let distractions become idols in my life?
- How can I better understand the significance of God's image in humanity?
- What are some practical steps I can take to avoid moral corruption in my daily actions?
- How does understanding this warning against idolatry affect my relationship with God?
The early church on this verse — how the Fathers read it
Early church writings reference this verse to discuss the dangers of idolatry and the importance of adhering to God's image.
We create other images in ourselves instead of the Savior’s image. Instead of being the image of the Word, or of wisdom, justice, and the rest of the virtues, we assume the form of the devil.Early Church Fathers on Deuteronomy 4 →
The intention of the law was that in everything they should look toward what is real. They should not make up things which are different from reality or misrepresent what is truly male or what is really female,Early Church Fathers on Deuteronomy 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 4:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLest ye corrupt yourselves,.... And not themselves only, but the word and worship of God, by idolatry, than which nothing is more corrupting and defiling, nor more abominable to God: and make you a
Read John Gill on Deuteronomy 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, Lest ye corrupt yourselves, and make you a graven image.
Read Robert Jamieson on Deuteronomy 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Lest ye corrupt your minds with mean and carnal thoughts of God. Or, corrupt your ways or courses, by worshipping God in a corrupt manner, or by falling into idolatry. A graven image, to wit, for worship, or for the representation of God, as it is explained , for otherwise it was not simply unlawful to draw the picture or make a figure of a man or a beast.
Read Matthew Poole on Deuteronomy 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 4:16 Lest ye corrupt [yourselves], and make you a graven image, the similitude of any figure, the likeness of male or female,Ver. 16. The likeness of male or female.] As the blind Ethnics did, concluding their petitions with that general, Dii, Deaeque omnes. Servius.
Read John Trapp on Deuteronomy 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Lest ye corrupt . . . and make.—The connection between idolatry and corruption is twofold. First, it changes “the glory of the incorruptible God” into an image of His corruptible creatures. Secondly, it always ends in corrupting the idolater. Man was made to have dominion over the works of God’s hands. He cannot worship anything in creation, which he was not intended to rule. He can only fulfil his destiny when he strives after the Divine likeness, rising to that which is above him, instead of stooping to that which is below. (17,18) Likeness of any beast . . . fowl . . .—There may be an allusion to the animal idolatry of Egypt here.
Read Charles John Ellicott on Deuteronomy 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The likeness of male or female] Such as Baal-peor and the Roman Priapus, Ashtaroth or Astarte, and the Greek and Roman Venus; after whom most nations of the world literally went a whoring.
Read AdamClarke on Deuteronomy 4 →CambridgeThe Cambridge Bible for Schools and Colleges16. lest ye corrupt yourselves] Act perniciously. a graven image] Heb. pesel: any idol carved in stone or wood. figure] Heb. semel, only here; Ezekiel 8:3; Ezekiel 8:5; 2 Chronicles 33:7; 2 Chronicles 33:15, the Phoen. apparently for a statue, ἀνδριάς (CIS i. i. 41, line i.; 88, lines 2, 5; 91, 1). So here of the human figure as the following words show. the likeness, etc.] Rather, the build or mould, Heb. tabnξth, of male or female.
Read Cambridge on Deuteronomy 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible, Deuteronomy 4:15-24.Idolatry in various and in most gross forms prevailed throughout the East among the nations with whom Israel would be brought in contact.
Read Daniel Denison Whedon on Deuteronomy 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
that you do not act corruptly and make an idol for yourselves of any form or shape, whether in the likeness of a male or female,
lest you corrupt yourselves, and make yourself a carved image in the form of any figure, the likeness of male or female,
that you do not act corruptly and make an idol for yourselves of any form or shape, whether in the likeness of a male or female,
I say this so you will not corrupt yourselves by making an image in the form of any kind of figure. This includes the likeness of a human male or female,
Tyndale line
Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,
lest ye corrupt yourselves, and make you a graven image in the form of any figure, the likeness of male or female,
lest ye corrupt yourselves, and make you a graven image in the form of any figure, the likeness of male or female,
Lest ye corrupt yourselves , and make to you a graven image, the similitude of any figure, the likeness of male or female,
That ye corrupt not your selues, and make you a grauen image or representation of any figure: whither it be the likenes of male or female,
Strictly literal
lest ye corrupt yourselves, and make you a graven image, the form of any figure, the pattern of male or female,
lest ye do corruptly, and have made to you a graven image, a similitude of any figure, a form of male or female —
lest you do corruptly, and have made for yourselves a carved image, a likeness of any figure: a form of male or female,
That ye become not corrupt, and make yourselves a graven image, the similitude of any idol-figure, the likeness of a male or of a female,
that you do not corrupt yourselves and by making a carved image in the form of any figure, in the likeness of male or female,
From the Latin
Lest perhaps being deceived you might make you a graven similitude, or image of male or female,
Simplified
that you don't spoil your relationship with the Lord by making an idol for yourselves in any shape or form, whether it looks like a male or female,
So that you may not be turned to evil ways and make for yourselves an image in the form of any living thing, male or female,
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 is confirmed by the Samaritan Pentateuch, which agrees word for word. The Septuagint also matches the Hebrew closely, indicating a strong textual consistency across these witnesses.
פֶּ֨ן־ תַּשְׁחִת֔וּן וַעֲשִׂיתֶ֥ם לָכֶ֛ם פֶּ֖סֶל תְּמוּנַ֣ת כָּל־ סָ֑מֶל תַּבְנִ֥ית זָכָ֖ר א֥וֹ נְקֵבָֽה׃
12 of the 12 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.
פן תשׁחתון ועשׂיתם לכם פסל תמונת כל סמל תבנית זכר או נקבה
Agrees with the Masoretic Text here, word for word.
[פן] תשחתו׳ן ועשיתם [ל׳כם] [פסל] [תמונת] [כל] [סמל] [תבנית] [זכר] [או] [נקבה]
1 word on the leather — 1 partly restored, 10 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 Deuteronomy 4:16
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.
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
V-Hiphil-Imperf-2mp | Suff — Verb hiphil imperfect second person masculine plural · suffixHVhi2mp/Sn
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
פֶּ֫סֶל (pecel) means 'idol' or 'image.' It is derived from the root word for 'carved' or 'graven' and is used to refer to physical representations of deities. The entries consistently emphasize its meaning as an idol, with no significant disagreement among the lexicons.
פֶּ֫סֶל 31 n.m. idol, image
base
H6459 פֶּ֫סֶל idol, image
6459 pecel peh'-sel
from 6458; an idol:--carved (graven) image.
see HEBREW for 06458
פֶּ֫סֶל (pe.sel) — idol.
idol, image
Also means: pe.sil (פָּסִיל "idol" H6456)
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…
תְּמוּנָה (tmuwnah) refers to a likeness or form, derived from a root meaning to fashion or shape. It encompasses concepts such as image, representation, and embodiment. The term is used in various contexts, including figurative manifestations of favor. Brown-Driver-Briggs and Strong's provide similar definitions, focusing on its meaning as a likeness or form.
תְּמוּנָה n.f. likeness, form
base
H8544 תְּמוּנָה likeness, form
8544 tmuwnah tem-oo-naw'
or tmunah {tem-oo-naw'}; from 4327; something portioned (i.e.
fashioned) out, as a shape, i.e. (indefinitely) phantom, or
(specifically) embodiment, or (figuratively) manifestation (of
favor):--image, likeness, similitude.
see HEBREW for 04327
תְּמוּנָה (te.mu.nah) — likeness.
form, image, likeness, representation, semblance
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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
סֶ֫מֶל (cemel) likely originates as a proper name and has come to mean a general image, statue, or idol. The term encompasses concepts of likeness and resemblance, indicating figures or representations that may be worshipped. It is primarily defined as an idol or image in various lexicons.
סֶ֫מֶל n.m. perh. orig. n.pr.div., then gen. image, statue
base
H5566 סֶ֫מֶל perh. orig. n. pr. div., then gen. image, statue
5566 cemel seh'-mel
or cemel {say'-mel}; from an unused root meaning to resemble;
a likeness:--figure, idol, image.
סֶ֫מֶל (se.mel) — idol.
image, statue, idol
N-ms — Noun common · masculine singular absoluteHNcmsa
fig'-ur, fig'-yur (cemel, cemel; tupos):
The translation of cemel, or cemel, "a likeness or image"; perhaps a transposition of tselem, the usual word for likeness; it is elsewhere translated "idol" and "image" (De 4:16, "the similitude of any figure," the Revised Version (British and American) "in the form of any figure"); of tabhnith, "form or likeness" (Isa 44:13, "shapeth it (the idol) .... after the figure of a man"; compare De 4:16); of miqla`ath, "carving," "carved work" (1Ki 6:29: "And he carved all the walls of the house round about with carved figures of cherubim and palm- trees and open flowers, within and without," only here and in
→ See FIGURATIVE under principal topics throughout the work
→ See also ALLEGORY
→ See PANTOMIME
→ See PARABLES
→ See SYMBOLS
→ See TYPES
תַּבְנִית (tabniyth) refers to a construction or pattern, encompassing meanings like figure, form, and resemblance. It is derived from the root meaning 'to build' and suggests a model or plan for construction. The term appears in contexts related to structures and images, including idols, though its precise meaning can be uncertain.
תַּבְנִית n.f. construction, pattern, figure
app. originally construction, structure, yet only P & late
pattern, acc. to which anything is to be constructed
figure, image
base
H8403 תַּבְנִית construction, pattern, figure
8403 tabniyth tab-neeth'
from 1129; structure; by implication, a model,
resemblance:--figure, form, likeness, pattern, similitude.
see HEBREW for 01129
תַּבְנִית (tav.nit) — pattern.
1) pattern, plan, form, construction, figure
1a) construction, structure
1a1) meaning uncertain
1b) pattern
1c) figure, image (of idols)
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…
זָכָר (zakar) refers to a male, specifically the male of humans and animals. It is used both as a noun to denote male offspring and as an adjective to describe humans as male. The term is derived from a root meaning 'remembered,' emphasizing the male as a noteworthy sex.
זָכָר n.m. & adj. male
subst. male, offspring of men and animals
adj. sg. male (only human beings)
base
H2145 זָכָר male . subst. male, offspring of men and animals
. adj. sg. male (only human beings)
2145 zakar zaw-kawr'
from 2142; properly, remembered, i.e. a male (of man or
animals, as being the most noteworthy sex):--X him, male,
man(child, -kind).
see HEBREW for 02142
זָכָר (za.khar) — male.
1) male (of humans and animals)
adj
2) male (of humans)
Adj — AdjHAamsa
mal
(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "female," which see);
(2) 'ish literally, "man";
(3) by circumlocution, only in the books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (1Sa 25:22,34; 1Ki 14:10)):
Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from Jud 3:24;
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
נְקֵבָה (nqebah) means 'female' and can refer to a woman, female child, or female animal. It is derived from the root word for 'to pierce' or 'to perforate,' indicating a connection to the sexual form. The term appears in contexts discussing gender.
נְקֵבָה n.f. female
base
H5347 נְקֵבָה female
5347 nqebah nek-ay-baw'
from 5344; female (from the sexual form):--female.
see HEBREW for 05344
נְקֵבָה (ne.qe.vah) — female.
1) female
1a) woman, female child
1b) female animal
N-fs — N-fsHAafsa
fe'-mal: Two Hebrew words are thus translated:
(1) neqebhah, which is merely a physiological description of the sexual characteristic (from naqabh, "to perforate"), and which corresponds to zakhar, "male" (see under the word).
(2) 'ishshah, with the irregular plural nashim (only Ge 7:2, in all other places "wife," "woman"), the feminine form of 'ish, "man."
The Greek word is thelus, literally, "the nursing one," "the one giving suck" (from thelazo, "to suckle").
Israelitic law seems frequently guilty of unjust partiality in favor of the male sex, but we have to consider that most of these legal and religious disabilities of women can be explained from the social conditions prevailing at the time of legislation. They are therefore found also in contemporaneous Gentilereligions. Though traces of this prejudice against the weaker sex are…