Ezekiel 39:26 — Word Study
WLCוְנָשׂוּ֙ אֶת־ כְּלִמָּתָ֔ם וְאֶת־ כָּל־ מַעֲלָ֖ם אֲשֶׁ֣ר מָעֲלוּ־ בִ֑י בְּשִׁבְתָּ֧ם עַל־ אַדְמָתָ֛ם לָבֶ֖טַח וְאֵ֥ין מַחֲרִֽיד׃
BSAThey will forgetnâsâʼ [be conscious of, bear] their disgracekᵉlimmâh [shame, reproach] andʼêth allkôl [every, the entirety of] the treacherymâʻal■ [unfaithfulness, trespasses] they committedmaʻal [acted, trespassed] when they dwellyâshab [live, reside] securelybeṭach [safely, with confidence] inʻal their landʼădâmâh [country, territory] with noʼayin one to frighten themchârad [nothing, none, make afraid, tremble with fear]
| Greek | English | Parsing |
|---|---|---|
| וְנָשׂוּ֙ | and they will bear | Verb, Qal, sequential perfect third person common plural |
| אֶת־ | the object marker | Particle |
| כְּלִמָּתָ֔ם | disgrace their | Noun common feminine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular construct |
| מַעֲלָ֖ם | unfaithfulness their | Noun common masculine singular construct, suffix |
| אֲשֶׁ֣ר | which | Particle |
| מָעֲלוּ־ | they acted unfaithfully | Verb, Qal, perfect third person common plural |
| בִ֑י | against me | Preposition, suffix |
| בְּשִׁבְתָּ֧ם | when dwell they | Preposition, verb qal infinitive construct common, suffix |
| עַל־ | on | Preposition |
| אַדְמָתָ֛ם | own land their | Noun common feminine singular construct, suffix |
| לָבֶ֖טַח | to security | Preposition, noun common masculine singular absolute |
| וְאֵ֥ין | and there not | Conjunction, noun common masculine singular construct |
| מַחֲרִֽיד׃ | [will be one who] disturbs [them] | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They will forget their disgrace and all the treachery they committed against Me, when they dwell securely in their land, with no one to frighten them. |
| KJV | After that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid. |
| ASV | And they shall bear their shame, and all their trespasses whereby they have trespassed against me, when they shall dwell securely in their land, and none shall make them afraid; |
| YLT | And they have forgotten their shame, And all their trespass that they trespassed against Me, In their dwelling on their land confidently and none troubling. |
| WEB | They will forget their shame and all their trespasses by which they have trespassed against me, when they dwell securely in their land. No one will make them afraid |
| BBE | And they will be conscious of their shame and of all the wrong which they have done against me, when they are living in their land with no sense of danger and with no one to be a cause of fear to them; |
Where they part company is מַחֲרִיד — see How Translations Differ.
The main action is supported by additional phrases that describe the conditions of their future security.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָרַד
verbנָשָׂא
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 39:26
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 — God's Promise of Restorationgenerated
Ezekiel 39:26 is part of a larger message where God reassures Israel of His compassion and the restoration of their fortunes. After enduring disgrace and unfaithfulness, they will experience security in their own land, free from fear. This promise echoes throughout the prophetic literature, highlighting God's commitment to His people and their eventual return from exile, as seen in Ezekiel 39:27 and Jeremiah 30:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 16:52–57 | So now you must bear your disgrace, since you have brought justification for your sisters. For they appear more righteous than you, because your sins were more vile than theirs. So you too must bear your shame and disgrace, since you have made your sisters appear righteous. |
| 2 | Ezekiel 32:25–30 | Among the slain they prepare a resting place for Elam with all her hordes, with her graves all around her. All of them are uncircumcised, slain by the sword, although their terror was once spread in the land of the living. They bear their disgrace with those who descend to the Pit. They are placed among the slain. |
| 3 | Psalm 99:8 | O LORD our God, You answered them. You were a forgiving God to them, yet an avenger of their misdeeds. |
| 4 | Jeremiah 3:24–25 | From our youth, that shameful god has consumed what our fathers have worked for— their flocks and herds, their sons and daughters. |
| 5 | Jeremiah 30:11 | For I am with you to save you, declares the LORD. Though I will completely destroy all the nations to which I have scattered you, I will not completely destroy you. Yet I will discipline you justly, and will by no means leave you unpunished.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נָשָׂא, ve.na.Sugenerated
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take. It encompasses a wide range of applications, from lifting burdens to bearing shame. In this context, it indicates that Israel will bear their disgrace, suggesting a transition from shame to a new state of being.
The verb is in the sequential perfect form, indicating a completed action in the future. This emphasizes that the act of forgetting their disgrace will be a definitive change in their identity as they return to their land.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נָשׂוּ governs the main action of the verse, indicating what Israel will do regarding their disgrace. Several phrases elaborate on the conditions under which this action takes place, including the state of living securely in their land.
The structure emphasizes the contrast between their past actions and their future security, highlighting a complete transformation in their circumstances.
Septuagint Backgroundgenerated
The Septuagint translates נָשָׂא as λήμψονται, meaning 'they will receive.' This choice suggests a more active reception of their new state rather than merely forgetting, indicating a deeper engagement with their restoration.
The translation of כְּלִמָּה as ἀτιμίαν reflects a focus on the dishonor they will leave behind, emphasizing the shift from shame to dignity.
In plain words — the whole versegenerated
Ezekiel 39:26 tells us that Israel will forget their shame and the wrongs they did against God when they live safely in their own land. This promise highlights God's compassion and the hope of a secure future after their difficult past.
Frequently Asked Questionsgenerated
Forgetting disgrace means that they will no longer be defined by their past failures or sins, but will embrace a new identity as God's restored people.
This verse shows God's compassion and commitment to His people, promising them a future free from fear and shame.
Living securely signifies peace and stability, contrasting with the previous experiences of exile and fear, thus highlighting God's restoration.
We can find hope in God's promises of restoration and security, recognizing that our past does not define our future in Him.
Reflection Questionsgenerated
- What past burdens do I need to let go of in order to embrace my identity in Christ?
- How can I find security in my life, knowing that God is with me?
- In what ways can I help others to forget their shame and find hope in God's promises?
- What does living securely in my own 'land' look like in my current circumstances?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 39:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAfter that they have borne their shame,.... And disgrace, among the nations where they are scattered; being captives, exiles, in distress and affliction, and under the manifest tokens of the divine
Read John Gill on Ezekiel 39 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAfter that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid.
Read Robert Jamieson on Ezekiel 39 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAfter they have long suffered, and now shall suffer no longer; for it is enough my people know, and the heathen know, that I am the Lord. Borne their shame; reproach for their sins cast on them by the heathen, with great reflections on their God: this was part of the punishment of them all, and the greatest grief to the best among them, that their God was reproached. Their trespasses; the punishment of those trespasses whereby they sinned against God, which this prophet plainly and frequently chargeth them with. When they dwelt safely; and this done amidst that prosperity and safety which should have obliged them to love and obedience; but when they were safe at home, they sinned as if…
Read Matthew Poole on Ezekiel 39 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 39:26 After that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made [them] afraid.Ver. 26. After that they have borne their shame.] Are become soundly ashamed of their sinful practices: Hoc enim ingenium est verae fidei, saith Oecolampadius, for this is the nature of true faith, to blush and bleed for sins past. When they dwelt safely in their land.] And so settled on their lease through carnal security.
Read John Trapp on Ezekiel 39 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. After that they have borne their shame] After they shall have borne the punishment due to a line of conduct which is their shame and reproach, viz. idolatry.
Read AdamClarke on Ezekiel 39 →
CambridgeThe Cambridge Bible for Schools and Colleges26. after that … borne] Rather: And they shall bear their shame. The phrase “bear shame” is not used in the sense of bearing the outward disgrace (Ezekiel 32:24-25; Ezekiel 32:30, Ezekiel 34:29, Ezekiel 36:7), but in the sense of bearing the inward feeling of unworthiness, which the undeserved goodness of Jehovah creates (Ezekiel 16:52; Ezekiel 16:54). The word “bear” is written defectively and by a change of a “tittle” might mean “forget.” While “forget their shame” however might well be said, shame meaning reproach (Isaiah 54:4), “forget their trespasses,” implying complete obliteration of the unhappy past, is so powerful an idea that it causes surprise. Either idea is beautiful; whether…
Read Cambridge on Ezekiel 39 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. After that they have borne their shame — Rather, with R.V., “And they shall bear their shame,” in the rare sense of being ashamed because of their unworthiness of God’s great mercies (Ezekiel
Read Daniel Denison Whedon on Ezekiel 39 →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
They will forget their disgrace and all the treachery they committed against Me, when they dwell securely in their land, with no one to frighten them.
They will forget their shame and all their trespasses by which they have trespassed against me, when they dwell securely in their land. No one will make them afraid
They will forget their disgrace and all the treachery they committed against Me, when they dwell securely in their land, with no one to frighten them.
They will bear their shame for all their unfaithful acts against me, when they live securely on their land with no one to make them afraid.
Tyndale line
After that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid.
And they shall bear their shame, and all their trespasses whereby they have trespassed against me, when they shall dwell securely in their land, and none shall make them afraid;
And they shall bear their shame, and all their trespasses whereby they have trespassed against me, when they shall dwell securely in their land, and none shall make them afraid;
After they have borne their shame, and all their trespasses by which they have trespassed against me, when they dwelt safely in their land, and none made them afraid.
After that they haue borne their shame, and all their transgression, whereby they haue transgressed against me, whe they dwelt safely in their land, and without feare of any.
Strictly literal
and they shall bear their confusion, and all their unfaithfulness in which they have acted unfaithfully against me, when they shall dwell safely in their land, and none shall make them afraid;
And they have forgotten their shame, And all their trespass that they trespassed against Me, In their dwelling on their land confidently and none troubling.
And they have forgotten their shame, || And all their trespass that they trespassed against Me, || In their dwelling on their land confidently and none troubling.
And they shall feel their disgrace, and all their trespass whereby they had trespassed against me, when they dwelt in their land in safety, with none to make them afraid:
Then they will bear their shame and all the treason in which they betrayed me. They will forget all this when they rest in their land in safety, with no one to terrify them.
From the Latin
And they shall bear their confusion, and all the transgressions wherewith they have transgressed against me, when they shall dwell in their land securely fearing no man:
Simplified
They will forget their shameful actions and all the ways they were unfaithful to me once they live in safety in their country, with no one to threaten them.
And they will be conscious of their shame and of all the wrong which they have done against me, when they are living in their land with no sense of danger and with no one to be a cause of fear to them;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the core message of the verse, though the Septuagint's wording and structure differ. Both affirm the promise of restoration and the lifting of disgrace.
וְנָשׂוּ֙ אֶת־ כְּלִמָּתָ֔ם וְאֶת־ כָּל־ מַעֲלָ֖ם אֲשֶׁ֣ר מָעֲלוּ־ בִ֑י בְּשִׁבְתָּ֧ם עַל־ אַדְמָתָ֛ם לָבֶ֖טַח וְאֵ֥ין מַחֲרִֽיד׃
11 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 39:26
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 נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
bar (dobh; compare Arabic dubb): In 1Sa 17:34-37, David tells Saul how as a shepherd boy he had overcome a lion and a bear. In 2Ki 2:24 it is related that two she bears came out of the wood and tore forty-two of the children who had been mocking Elisha. All the other references to bears are figurative; compare 2Sa 17:8; Pr 17:12; 28:15; Isa 11:7; 59:11; La 3:10; Da 7:5; Ho 13:8; Am 5:19;
Bear
A native of the mountain regions of Western Asia, frequently mentioned in Scripture. David defended his flocks against the attacks of a bear (1 Sam. 17:34-37). Bears came out of the wood and destroyed the children who mocked the prophet Elisha (2 Kings 2:24). Their habits are referred to in Isa. 59:11; Prov. 28:15; Lam. 3:10. The fury of the female bear when robbed of her young is spoken of (2 Sam. 17:8; Prov. 17:12; Hos. 13:8). In Daniel’s vision of the…
(1 Samuel 17:34; 2 Samuel 17:8) The Syrian bear, Ursus syriacus, which is without doubt the animal mentioned in the Bible, is still found on the higher mountains of Palestine. During the summer months these bears keep to the snowy parts of Lebanon, but descend in winter to the villages and Gardens. It is probable also that at this period in former days they extended their visits to other parts of Palestine.
That bears were common in Palestine appears from several passages in the Old Testament, 1Sa 17:34,36,37; 2Sa 17:8; 2Ki 2:24. The species known in Syria resembles the common brown bear; it is sill met in the recesses of Lebanon. To a sullen and ferocious disposition, the bear joins immense strength, considerable sagacity, and the power of climbing trees. Her ferocity, especially when her young are injured, is proverbial. See 2Sa 17:8; Pr 17:12; Isa 11:7; Ho 13:8.
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)
Conj | DirObjM — ParticleHTo
כְּלִמָּה (klimmah) refers to concepts of disgrace, reproach, and shame. It encompasses meanings such as insult, dishonor, and ignominy. The word is derived from a root that suggests confusion or dishonor, reflecting a range of negative social perceptions.
כְּלִמָּה n.f. insult, reproach, ignominy
base
H3639 כְּלִמָּה insult, reproach, ignominy
3639 klimmah kel-im-maw'
from 3637; disgrace:--confusion, dishonour, reproach, shame.
see HEBREW for 03637
כְּלִמָּה (ke.lim.mah) — shame.
1) disgrace, reproach, shame, confusion, dishonour, insult, ignominy
1a) insult, reproach
1b) reproach, ignominy
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
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
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַ֫עַל (ma'al) refers to an act of unfaithfulness or treachery, particularly in the context of sin or transgression against both God and man. It is derived from a root meaning treachery and encompasses ideas of falsehood and grievous wrongdoing. The entries consistently emphasize its moral implications without notable disagreement.
מַ֫עַל n.m. unfaithful, treacherous act
base
H4604 מַ֫עַל
4604 ma`al mah'-al
from 4603; treachery, i.e. sin:--falsehood, grievously,
sore, transgression, trespass, X very.
see HEBREW for 04603
מַ֫עַל (ma.al) — unfaithfulness.
1) unfaithful or treacherous act, trespass
1a) against man
1b) against God
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
מָעַל (ma'al) means to act unfaithfully or treacherously, often in a religious context. It covers actions against people, God, or sacred things. The term is rooted in the idea of covertly transgressing or committing a trespass. Brown-Driver-Briggs emphasizes its priestly usage, while Strong's highlights its figurative sense of covering up.
מָעַל vb. act unfaithfully, treacherously, a priestly word
base
H4603 מָעַל act unfaithfully, treacherously, a priestly word
4603 ma`al maw-al'
a primitive root; properly, to cover up; used only
figuratively, to act covertly, i.e.
treacherously:--transgress, (commit, do a) trespass(-ing).
מָעַל (ma.al) — be unfaithful.
1) to act unfaithfully, act treacherously, transgress, commit a trespass
1a) (Qal) to act unfaithfully or treacherously
1a1) against man
1a2) against God
1a3) against devoted thing
1a4) against husband
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
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
אֲדָמָה (adamah) refers to ground or land, encompassing meanings such as tilled soil, a specific plot of land, and the earth's visible surface. It can denote territory or the whole inhabited earth, and it is also the name of a city in Naphtali. The word is derived from a root meaning 'red,' likely referring to the color of soil.
אֲדָמָה 224 n.f. ground, land (as tilled)
ground (as tilled, yielding sustenance)
piece of ground, landed property
earth as material substance
ground as earth's visible surface
land, territory, country
whole earth, inhabited earth
n. pr. loc. city in Naphtali
base
H127 אֲדָמָה ground, land . ground (as tilled, yielding sustenance)
. piece of ground, landed property
. earth as material substance
. ground as earth's visible surface
. land, territory, country
. whole earth, inhabited earth
. n. pr. loc. city in Naphtali
127 'adamah ad-aw-maw'
from 119; soil (from its general redness):--country, earth,
ground, husband(-man) (-ry), land.
see HEBREW for 0119
אֲדָמָה (a.da.mah) — land: soil.
: soil
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: country.
: country
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: planet.
: planet
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
בֶּ֫טַח (betach) refers to security or safety, encompassing both the concept of a secure place and the feelings of trust and assurance. It can also be used adverbially to mean 'safely' or 'securely.' The word is derived from a root meaning 'to trust' and is linked to the idea of refuge.
בֶּ֫טַח n.[m.] security
base
H983 בֶּ֫טַח security
983 betach beh'takh
from 982; properly, a place of refuge; abstract, safety, both
the fact (security) and the feeling (trust); often (adverb
with or without preposition) safely:--assurance, boldly,
(without) care(- less), confidence, hope, safe(-ly, -ty),
secure, surely.
see HEBREW for 0982
בֶּ֫טַח (be.tach) — security.
1) security, safety
adv
2) securely
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
חָרַד (charad) is a Hebrew verb meaning to tremble or be terrified. It encompasses a range of meanings, including trembling of both people and mountains, being anxiously careful, and causing others to tremble, particularly in the context of driving an army in terror. The entries suggest a strong emphasis on fear and anxiety.
חָרַד vb. tremble, be terrified
Qal
tremble, quake
tremble, of persons
be anxiously careful
with preps. pregn. = go or come trembling
Hiph. drive in terror, rout as army
base
H2729 חָרַד tremble, be terrified .. tremble, quake
. tremble, of persons
. be anxiously careful
. with preps. pregn. = go or come trembling
. drive in terror, rout as army
2729 charad khaw-rad'
a primitive root; to shudder with terror; hence, to fear;
also to hasten (with anxiety):--be (make) afraid, be careful,
discomfit, fray (away), quake, tremble.
חָרַד (cha.rad) — to tremble.
1) to tremble, quake, move about, be afraid, be startled, be terrified
1a) (Qal)
1a1) to tremble, quake (of a mountain)
1a2) to tremble (of people)
1a3) to be anxiously careful
1a4) to go or come trembling (with prep)
1b) (Hiphil)
1b1) to cause to tremble
1b2) to drive in terror, rout (an army)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
