Ezekiel 36:3 — Word Study
WLCלָכֵן֙ הִנָּבֵ֣א וְאָמַרְתָּ֔ כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יְהוִ֑ה יַ֣עַן בְּיַ֡עַן שַׁמּוֹת֩ וְשָׁאֹ֨ף אֶתְכֶ֜ם מִסָּבִ֗יב לִֽהְיוֹתְכֶ֤ם מֽוֹרָשָׁה֙ לִשְׁאֵרִ֣ית הַגּוֹיִ֔ם וַתֵּֽעֲל֛וּ עַל־ שְׂפַ֥ת לָשׁ֖וֹן וְדִבַּת־ עָֽם׃
BSAthereforekên prophesynâbâʼ [speak under divine inspiration] and declareʼâmar that this is whatkôh the LordʼĂdônây [Adonay, the sovereign God] GODYᵉhôvih [Yehovah] saysʼâmar■ Becauseyaʻan they have made you desolateshâmêm [left you empty and devastated] and have trampledshâʼaph [crushed and oppressed] youʼêth on every sideçâbîyb so that you becamehâyâh a possessionmôwrâshâh [inheritance, owned by others] of the restshᵉʼêrîyth of the nationsgôwy [Gentiles, non-Hebrew peoples] and were taken upʻâlâh▸ in slanderdibbâh [evil reports, malicious talk] byʻal the lipssâphâh [language, speech] of [their] talkerslâshôwn [those who speak against you]
| Greek | English | Parsing |
|---|---|---|
| לָכֵן֙ | therefore | Preposition, adverb |
| הִנָּבֵ֣א | prophesy | Verb, Niphal, imperative second person masculine singular |
| וְאָמַרְתָּ֔ | and you will say | Verb, Qal, sequential perfect second person masculine singular |
| כֹּ֥ה | thus | Adverb |
| אָמַ֖ר | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֑ה | Yahweh | Noun proper |
| יַ֣עַן | because | Conjunction |
| בְּיַ֡עַן | by cause | Preposition, conjunction |
| שַׁמּוֹת֩ | to desolate | Verb, Qal, infinitive absolute |
| וְשָׁאֹ֨ף | and to crush | Conjunction, verb qal infinitive absolute |
| אֶתְכֶ֜ם | the object marker you | Particle, suffix |
| מִסָּבִ֗יב | from round about | Preposition, noun common both singular absolute |
| לִֽהְיוֹתְכֶ֤ם | to be you | Preposition, verb qal infinitive construct common, suffix |
| מֽוֹרָשָׁה֙ | a possession | Noun common, feminine singular absolute |
| לִשְׁאֵרִ֣ית | of [the] rest of | Preposition, noun common feminine singular construct |
| הַגּוֹיִ֔ם | the nations | Particle, noun common masculine plural absolute |
| וַתֵּֽעֲל֛וּ | and you have been taken up | Verb, Niphal, sequential imperfect second person masculine plural |
| עַל־ | on | Preposition |
| שְׂפַ֥ת | a lip of | Noun common, feminine singular construct |
| לָשׁ֖וֹן | a tongue | Noun common, both singular absolute |
| וְדִבַּת־ | and [the] whispering of | Conjunction, noun common feminine singular construct |
| עָֽם׃ | [the] people | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | therefore prophesy and declare that this is what the Lord GOD says: Because they have made you desolate and have trampled you on every side, so that you became a possession of the rest of the nations and were taken up in slander by the lips of their talkers, |
| KJV | Therefore prophesy and say, Thus saith the Lord GOD; Because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the heathen, and ye are taken up in the lips of talkers, and are an infamy of the people: |
| ASV | therefore prophesy, and say, Thus saith the Lord Jehovah: Because, even because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the nations, and ye are taken up in the lips of talkers, and the evil report of the people; |
| YLT | therefore, prophesy, and thou hast said: Thus said the Lord Jehovah: Because, even because, of desolating, And of swallowing you up from round about, For your being a possession to the remnant of the nations, And ye are taken up on the tip of the tongue, And [are] an evil report of the people. |
| WEB | therefore prophesy, and say, ‘The Lord Yahweh says: “Because, even because they have made you desolate, and swallowed you up on every side, that you might be a possession to the residue of the nations, and you are taken up in the lips of talkers, and the evil report of the people;” |
| BBE | For this cause be a prophet, and say, This is what the Lord has said: Because, even because they have been glad over you and put you to shame on every side, because you have become a heritage for the rest of the nations, and you are taken up on the lips of talkers and in the evil talk of the people: |
Where they part company is שַׁמּוֹת — see How Translations Differ.
The structure consists of one main clause and three subordinate clauses, detailing the command, the reason, and the consequences.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁאַף
verbנָבָא
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 — Ezekiel 36:3
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 Prophecy Concerning Israel's Restorationgenerated
Ezekiel 36:3 presents a divine command for the prophet to speak about the desolation of Israel caused by surrounding nations. This passage emphasizes God's awareness of Israel's suffering and His intention to restore her dignity and identity among the nations. The context reveals a broader theme of restoration and hope following judgment, as seen in the surrounding verses that call for Israel to hear God's word and recognize His sovereignty over their situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 13:10 | Because they have led My people astray, saying, ‘Peace,’ when there is no peace, and whitewashing any flimsy wall that is built, |
| 2 | Leviticus 26:43 | For the land will be abandoned by them, and it will enjoy its Sabbaths by lying desolate without them. And they will pay the penalty for their iniquity, because they rejected My ordinances and abhorred My statutes. |
| 3 | Jeremiah 39:1–18 | In the ninth year of Zedekiah king of Judah, in the tenth month, Nebuchadnezzar king of Babylon marched against Jerusalem with his entire army and laid siege to the city. |
| 4 | Jeremiah 41:1–18 | In the seventh month, Ishmael son of Nethaniah, the son of Elishama, who was a member of the royal family and one of the king’s chief officers, came with ten men to Gedaliah son of Ahikam at Mizpah, and they ate a meal together there. |
| 5 | Jeremiah 52:1–34 | Zedekiah was twenty-one years old when he became king, and he reigned in Jerusalem eleven years. His mother’s name was Hamutal daughter of Jeremiah; she was from Libnah. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — שַׁמּוֹת, sha.mOtgenerated
The word שַׁמּוֹת (*shamem*) is a verb meaning 'to be desolate' or 'to devastate.' It indicates a state of emptiness and destruction, often used in contexts describing the aftermath of conflict or divine judgment.
In this verse, it signifies the condition imposed on Israel by the nations, highlighting the severity of their actions. The verb's use here underscores the emotional and physical impact of desolation on the people of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses made you desolate to convey the severity of Israel's situation.
Sentence Structuregenerated
The main verb הִנָּבֵ֣א, prophesy, governs the entire sentence, with a series of clauses and phrases expanding on the command. The structure emphasizes the imperative nature of the prophecy.
The use of conjunctions and prepositional phrases creates a complex sentence that connects the reasons for the prophecy with the state of Israel, illustrating the relationship between divine command and the people's circumstances.
Septuagint Backgroundgenerated
The Septuagint translates שַׁמּוֹת as a form indicating desolation, using the Greek word καταλοίποις. This choice reflects a similar understanding of the devastation experienced by Israel.
The translation choice narrows the focus on the consequences of the nations' actions, aligning with the Hebrew text's emphasis on the depth of Israel's suffering.
In plain words — the whole versegenerated
Ezekiel 36:3 instructs the prophet to declare that the Lord GOD has observed how the nations have caused Israel to become desolate. The verse highlights the oppression and slander faced by Israel, emphasizing God's awareness and the need for restoration.
Frequently Asked Questionsgenerated
It means that Israel has been left in a state of emptiness and devastation due to the actions of surrounding nations, which have trampled upon her.
God instructs Ezekiel to prophesy to bring attention to Israel's plight and to declare His intentions for restoration and hope.
The slander represents the humiliation and dishonor imposed on Israel by the nations, further emphasizing her desolate state and the need for divine intervention.
This verse sets the stage for God's promise of restoration, as it acknowledges the current suffering while pointing toward a future hope and renewal for Israel.
Reflection Questionsgenerated
- In what ways can I recognize and address the desolation in my own life or community?
- How can I be a voice of hope and restoration for those who feel oppressed or marginalized?
- What actions can I take to stand against slander or false accusations in my environment?
- How does understanding God's perspective on desolation change my view of my circumstances?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 36:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore prophesy and say, thus saith the Lord God,.... Who heard all the enemy said, and knew all their designs and purposes, their schemes and devices: because they have made you desolate; ravaged
Read John Gill on Ezekiel 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore prophesy and say, Thus saith the Lord GOD; Because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the heathen, and ye are
Read Robert Jamieson on Ezekiel 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause they, Edomites, and others with them, have made you desolate; first broken your strength, wasted your cities, and burnt the temple, and waylaid you, to cut off them that were escaped at last. Swallowed you up; devoured you, as hungry beasts devour the prey. On every side; from all coasts of the land, through the whole. That ye might be a possession unto the residue of the heathen; that such of the heathen as remained here might have, what they no where else could have, being the scum and worst of men, an inheritance and possession; so unnatural was Edom, that east out his own kindred, to bring in the vilest of men and the most barbarous strangers. Ye are taken up in the lips of…
Read Matthew Poole on Ezekiel 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 36:3 Therefore prophesy and say, Thus saith the Lord GOD; Because they have made [you] desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the heathen, and ye are taken up in the lips of talkers, and [are] an infamy of the people:Ver. 3. Because they have.] Heb., Because and because; importing earnestness and heat of indignation. So Leviticus 26:43. And ye are taken up in the lips of talkers.] Heb., Ye are made to ascend upon the lip of the tongue, and upon the evil fame of the people. God takes it extreme ill that his people should be traduced and defamed; which yet hath been their lot in all ages; but he will not fail to vindicate them…
Read John Trapp on Ezekiel 36 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) In the lips of talkers, and are an infamy.—A phrase equivalent to a by-word and a reproach. (Comp. Deuteronomy 28:37; 1 Kings 9:7, &c.) In the previous clause the words, “have swallowed you up,” should rather be “pant for you,” the word being taken from the snuffing and panting of wild beasts. It was after this fashion that “the residue of the heathen,” all those whom the conquests of Nebuchadnezzar had yet left, panted for the possession of the lands of Israel.
Read Charles John Ellicott on Ezekiel 36 →
CambridgeThe Cambridge Bible for Schools and Colleges3. Because …] lit. because, because, Ezekiel 13:10. The passage throughout betrays passionate feeling on the part of the prophet. His patriotism is aglow as the loved mountains of his native land rise before his mind; cf. the pathetic words in reference to the exiled king, Ezekiel 19:9. Hence the excitation and solemnity displayed in introducing the prophecy, which itself is expressed (Ezekiel 36:7 seq.) only after four or five commands to utter it (Ezekiel 36:3-6). For made desolate gaped for might be read, Isaiah 42:14. and ye are taken up] Or, and are come up upon the lips, Deuteronomy 28:37; Lamentations 2:15; Daniel 9:16 (niph. not unusual in this verb, Jeremiah 37:5).
Read Cambridge on Ezekiel 36 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe residue of the pagan - Those of the surrounding nations which had survived Jerusalem’s fall, and may have profited by it.
Read Albert Barnes on Ezekiel 36 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Because — The Hebrew repeats this word to make it doubly emphatic. Jehovah’s judgments are never arbitrary. (Compare “therefore,” Ezekiel 36:4-6.) Heathen — Rather, nations.
Read Daniel Denison Whedon on Ezekiel 36 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
therefore prophesy and declare that this is what the Lord GOD says: Because they have made you desolate and have trampled you on every side, so that you became a possession of the rest of the nations and were taken up in slander by the lips of their talkers,
therefore prophesy, and say, ‘The Lord Yahweh says: “Because, even because they have made you desolate, and swallowed you up on every side, that you might be a possession to the residue of the nations, and you are taken up in the lips of talkers, and the evil report of the people;”
therefore prophesy and declare that this is what the Lord GOD says: Because they have made you desolate and have trampled you on every side, so that you became a possession of the rest of the nations and were taken up in slander by the lips of their talkers,
So prophesy and say: ‘This is what the sovereign Lord says: Surely because they have made you desolate and crushed you from all directions, so that you have become the property of the rest of the nations, and have become the subject of gossip and slander among the people,
Tyndale line
Therefore prophesy and say, Thus saith the Lord GOD; Because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the heathen, and ye are taken up in the lips of talkers, and are an infamy of the people:
therefore prophesy, and say, Thus saith the Lord Jehovah: Because, even because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the nations, and ye are taken up in the lips of talkers, and the evil report of the people;
therefore prophesy, and say, Thus saith the Lord GOD: Because, even because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the nations, and ye are taken up in the lips of talkers, and the evil report of the people:
Therefore prophesy and say, Thus saith the Lord GOD; Because they have made you desolate, and swallowed you up on every side, that ye might be a possession to the residue of the heathen, and ye are taken up in the lips of talkers, and are an infamy of the people:
Therefore prophesie, and say, Thus sayth the Lord God, Because that they haue made you desolate, and swallowed you vp on euery side, that ye might be a possession vnto the residue of the heathen, and ye are come vnto the lippes and tongues of men, and vnto the reproch of the people,
Strictly literal
therefore prophesy and say, Thus saith the Lord Jehovah: Because, yea, because they have made [you] desolate, and have swallowed you up on every side, that ye might be a possession unto the remnant of the nations, and ye are taken up in the lips of talkers, and in the defaming of the people:
therefore, prophesy, and thou hast said: Thus said the Lord Jehovah: Because, even because, of desolating, And of swallowing you up from round about, For your being a possession to the remnant of the nations, And ye are taken up on the tip of the tongue, And [are] an evil report of the people.
therefore, prophesy, and you have said, Thus said Lord YHWH: Because, even because, of desolating, || And of swallowing you up from all around, || For your being a possession to the remnant of the nations, || And you are taken up on the tip of the tongue, || And [are] an evil report to the people.
Therefore prophesy and say, Thus hath said the Lord Eternal, Because, even because men have made you desolate, and sought to swallow you up on every side, that ye might become a possession unto the residue of the nations, and ye are taken up as a talk for tongues, and an evil report of the people:
Therefore prophesy and say, 'The Lord Yahweh says this: Because of your desolation and because of the attacks that came on you from all sides, you have become a possession of the other nations; you have been the subject of slanderous lips and tongues, and of people's stories.
From the Latin
Therefore prophesy, and say: Thus saith the Lord God: Because you have been desolate, and trodden under foot on every side, and made an inheritance to the rest of the nations, and are become the subject of the talk, and the reproach of the people:
Simplified
so you must prophesy and announce that this is what the Lord God says: They have turned you into a wasteland, attacking you from every direction, so that you became the property of other nations and people gossiped about you and slandered you.
For this cause be a prophet, and say, This is what the Lord has said: Because, even because they have been glad over you and put you to shame on every side, because you have become a heritage for the rest of the nations, and you are taken up on the lips of talkers and in the evil talk of the people:
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 aligns closely with the Septuagint, with 19 of the 23 words matched. The Dead Sea Scrolls show some restoration but maintain the core message of the desolation caused by surrounding nations, indicating a consistent witness to the text's meaning.
לָכֵן֙ הִנָּבֵ֣א וְאָמַרְתָּ֔ כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יְהוִ֑ה יַ֣עַן בְּיַ֡עַן שַׁמּוֹת֩ וְשָׁאֹ֨ף אֶתְכֶ֜ם מִסָּבִ֗יב לִֽהְיוֹתְכֶ֤ם מֽוֹרָשָׁה֙ לִשְׁאֵרִ֣ית הַגּוֹיִ֔ם וַתֵּֽעֲל֛וּ עַל־ שְׂפַ֥ת לָשׁ֖וֹן וְדִבַּת־ עָֽם׃
19 of the 23 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.
לכן הנבא [ואמרת] [כה] [אמר] אדני יהוה [יען] [ביען] שמות [ושאף] [את׳כם] [מסביב] [להיות׳כם] מורשה [לשארית] [הגוים] [ותעלו] [על] [שפת] [לשון] ודבת [עם]
3 words on the leather — 4 partly restored, 16 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 Ezekiel 36:3
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.
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
V-Niphal-Impv-2ms — Verb · Niphal · imperative second person masculine singularHVNv2ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
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
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
יַעַן (ya`an) is primarily a conjunction or preposition meaning 'because' or 'on account of.' It conveys purpose or intention, indicating reasons or causes in sentences. The entries consistently emphasize its use in this context, with no significant disagreement among lexicons.
יַעַן 95 prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
base
H3282 יַעַן prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
3282 ya`an yah'-an
from an unused root meaning to pay attention; properly, heed;
by implication, purpose (sake or account); used adverbially to
indicate the reason or cause:--because (that), forasmuch (+
as), seeing then, + that, + wheras, + why.
יַעַן (ya.an) — because.
conj
1) because, therefore, because that, on account of
prep
2) because of, on account of
3) why (with interrogative pron)
Conj — ConjunctionHC
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
יַעַן (ya`an) is primarily a conjunction or preposition meaning 'because' or 'on account of.' It conveys purpose or intention, indicating reasons or causes in sentences. The entries consistently emphasize its use in this context, with no significant disagreement among lexicons.
יַעַן 95 prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
base
H3282 יַעַן prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
3282 ya`an yah'-an
from an unused root meaning to pay attention; properly, heed;
by implication, purpose (sake or account); used adverbially to
indicate the reason or cause:--because (that), forasmuch (+
as), seeing then, + that, + wheras, + why.
יַעַן (ya.an) — because.
conj
1) because, therefore, because that, on account of
prep
2) because of, on account of
3) why (with interrogative pron)
HR/C — Preposition · conjunctionHR/C
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
V-Qal-Inf-a — Verb · Qal · infinitive absoluteHVqaa
des'-o-lat (very frequently in the Old Testament for shamem, and its derivatives; less frequently, charebh, and its derivatives, and other words. In the New Testament it stands for eremos (Mt 23:38; Ac 1:20; Ga 4:27) eremoo (Re 17:16), and monoo (1Ti 5:5)): From Latin de, intens., solus, alone. Several shades of meaning can be distinguished:
(1) Its primary sense is "left lonely," "forlorn," e. g. Ps 25:16, "Have mercy upon me; for I am desolate" (Hebrew yachidh, "alone"); 1Ti 5:5, "she that is a widow indeed, and…
שָׁאַף (sha'aph) is a Hebrew verb with two primary meanings: to gasp or pant, often in a context of longing or desire, and to crush or trample. The word conveys both a sense of eager inhalation and a physical act of crushing. It appears in various forms, indicating both emotional and physical intensity.
שָׁאַף vb. gasp, pant, pant after, long for
base
[שָׁאַף] vb. crush, trample on
base
H7602a שָׁאַף gasp, pant, pant after, long for H7602b שָׁאַף crush, trample on
7602 sha'aph shaw-af'
a primitive root; to inhale eagerly; figuratively, to cover;
by implication, to be angry; also to hasten:--desire
(earnestly), devour, haste, pant, snuff up, swallow up.
שָׁאַף (sha.aph) — to long for.
1) to gasp, pant, pant after, long for, breathe heavily
1a) (Qal)
1a1) to gasp, pant after, snuff up
1a2) to gasp or pant (with desire), pant after, be eager for
1a3) to thirst for one's blood (from actions of animals) (fig)
שָׁאַף (sha.aph) — to crush.
1) to crush, trample, trample upon
1a) (Qal) to trample upon, crush
Conj | V-Qal-Ptc — Conjunction · verb qal infinitive absoluteHC/Vqaa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp2mp
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp2mp
מוֹרָשָׁה (mowrashah) is a feminine noun meaning 'a possession.' It is derived from the root word for inheritance or heritage. The entries consistently emphasize its meaning related to ownership or possession, with no significant disagreement among the lexicons.
מוֹרָשָׁה n.f. a possession
base
H4181 מוֹרָשָׁה a possession
4181 mowrashah mo-raw-shaw'
feminine of 4180; a possession:--heritage, inheritance,
possession.
see HEBREW for 04180
מוֹרָשָׁה (mo.ra.shah) — possession.
a possession
N-fs — Noun common · feminine singular absoluteHNcfsa
[DEMONIACS]
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Niphal-ConsecImperf-2mp — Verb · Niphal · sequential imperfect second person masculine pluralHc/VNw2mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
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…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
N-cs — Noun common · both singular absoluteHNcbsa
tung: Almost invariably for either lashon, or glossa the latter word with the cognates heteroglossos, "of strange tongues" (1Co 14:21), glossodes, "talkative," English Versions of the Bible "full of tongue" (Sirach 8:3; 9:18), glossotomeo, "to cut out the tongue" (2 Macc 7:4), diglossos, "double-tongued" (Sirach 5:9; 28:13). In 1Ti 3:8, however, "double-tongued" is for dilogos, literally, "two-worded." Where "tongue" in the King James Version translates dialektos (Ac 1:19; 2:8; 21:40; 22:2; 26:14), the Revised Version (British and American) has "language," while for the King James Version "in the Hebrew tongue" in Joh 5:2; Re…
דִּבָה (dibbah) refers to whispering, defamation, or an evil report, suggesting a stealthy or furtive nature. It is derived from a root meaning to move stealthily. The entries consistently emphasize its negative connotations related to slander and infamy.
דִּבָה n.f. whispering, defamation, evil report (? as that which glides stealthily)
base
H1681 דִּבָה whispering, defamation, evil report (? as that which glides stealthily)
1681 dibbah dib-baw'
from 1680 (in the sense of furtive motion);
slander:--defaming, evil report, infamy, slander.
see HEBREW for 01680
דִּבָּה (dib.bah) — slander.
1) whispering, defamation, evil report
1a) whispering
1b) defamation, defaming
1c) evil report, unfavourable saying
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HNcmsa — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
