Habakkuk 1:11 — Word Study
WLCאָ֣ז חָלַ֥ף ר֛וּחַ וַֽיַּעֲבֹ֖ר וְאָשֵׁ֑ם ז֥וּ כֹח֖וֹ לֵאלֹהֽוֹ׃
BSAThenʼâz [at that time, in the past] they sweep bychâlaph■ [like a whirlwind, rapidly] like the windrûwach [a gentle breeze, a powerful gust] and pass throughʻâbar▸ [cross over, transition quickly] Theyzûw are guiltyʼâsham■ [accountable, deserving punishment] their own strengthkôach [power, might]
| Greek | English | Parsing |
|---|---|---|
| אָ֣ז | then | Adverb |
| חָלַ֥ף | it swept on | Verb, Qal, perfect third person masculine singular |
| ר֛וּחַ | a wind | Noun common, feminine singular absolute |
| וַֽיַּעֲבֹ֖ר | and it passed on | Verb, Qal, sequential imperfect third person masculine singular |
| וְאָשֵׁ֑ם | and he is guilty | Verb, Qal, sequential perfect third person masculine singular |
| ז֥וּ | [the one] who | Particle |
| כֹח֖וֹ | strength his | Noun common masculine singular construct, suffix |
| לֵאלֹהֽוֹ׃ | [becomes] god his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then they sweep by like the wind and pass on through. They are guilty; their own strength is their god.” |
| KJV | Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god. |
| ASV | Then shall he sweep by as a wind, and shall pass over, and be guilty, even he whose might is his god. |
| YLT | Then passed on hath the spirit, Yea, he doth transgress, And doth ascribe this his power to his god. |
| WEB | Then they sweep by like the wind and go on. They are indeed guilty, whose strength is their god.” |
| BBE | Then his purpose will be changed, over-stepping the limit; he will make his strength his god. |
Where they part company is כֹח֖וֹ — see How Translations Differ.
The sentence consists of two main clauses, each elaborated by descriptive phrases that enhance the imagery and meaning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָלַף
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 — Habakkuk 1:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment of the Chaldeansgenerated
Habakkuk 1:11 describes the Chaldeans as a force sweeping through like the wind, highlighting their rapid movement and the consequences of their actions. The prophet Habakkuk reflects on their guilt, emphasizing that their strength, which they worship, leads them away from true accountability. This passage is part of a larger discourse where Habakkuk grapples with the justice of God amidst the actions of a seemingly unstoppable enemy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:30–34 | the king exclaimed, “Is this not Babylon the Great, which I myself have built by the might of my power as a royal residence and for the glory of my majesty?” |
| 2 | Daniel 5:3–4 | Thus they brought in the gold vessels that had been taken from the temple, the house of God in Jerusalem, and the king drank from them, along with his nobles, his wives, and his concubines. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — אָשֵׁ֑ם, ve.'a.Shemgenerated
The verb אָשַׁם (asham) means to be guilty or to offend. It indicates a state of accountability for wrongdoing, suggesting that those who rely on their own strength are not only guilty but also deserving of punishment.
This word is used in various contexts throughout the Hebrew Bible, often highlighting the moral implications of actions. In this verse, it underscores the consequences of misplaced trust in one's own power rather than in God.
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 verse contains multiple clauses linked together, with the main action centered around the verbs חָלַף (it swept on) and וַֽיַּעֲבֹ֖ר (and it passed on). The structure emphasizes the swift and unstoppable nature of the Chaldeans, as well as the consequence of their actions.
The adverbial phrases provide additional context, illustrating the manner of their passing — like the wind — and the resulting guilt of those who rely on their own strength.
Septuagint Backgroundgenerated
The Septuagint translates אָז as τότε (tote), indicating a past time or condition, similar to its Hebrew counterpart. This choice maintains the temporal aspect of the original.
For חָלַף, the LXX uses μεταβαλεῖ (metabalei), which suggests a transition or change, aligning with the Hebrew meaning of passing on.
In plain words — the whole versegenerated
Habakkuk 1:11 describes the Chaldeans as a force that moves swiftly and powerfully, like the wind. They are guilty because they rely on their own strength as if it were a god. This highlights the danger of placing trust in personal power rather than in God.
Frequently Asked Questionsgenerated
This phrase indicates that the Chaldeans worship their own power and might, considering it the source of their success and identity.
The verse emphasizes that those who act with arrogance and rely solely on their strength are accountable for their actions, which is a central theme in Habakkuk's message about divine justice.
The wind symbolizes the swift and unpredictable nature of the Chaldeans' actions, reflecting their power and the transitory nature of their strength.
This verse serves as a warning against trusting in one's own abilities or power, highlighting the importance of recognizing true accountability to God.
Reflection Questionsgenerated
- In what areas of my life might I be relying too much on my own strength rather than on God?
- How can I recognize and address the guilt that comes from misplaced trust?
- What does it mean to acknowledge God as my true source of strength?
- How can I apply the lessons from this verse to my daily life?
The early church on this verse — how the Fathers read it
Early commentary on this verse reflects on the judgment of God and the consequences of pride, as noted by Richard Challoner.
Then shall his spirit: Viz., the spirit of the king of Babylon. It alludes to the judgment of God upon Nabuchodonosor, recorded Dan. 4., and to the speedy fall of the Chaldean empire.Early Church Fathers on Habakkuk 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 1:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen shall [his] mind change,.... The mind of the king of Babylon; not that, when he had taken Jerusalem, he altered his purpose, and laid aside his designs of attacking other nations, and returned
Read John Gill on Habakkuk 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen shall his mind change, and he shall pass over, and offend, imputing this his power unto his god. Then - when elated by his successes.
Read Robert Jamieson on Habakkuk 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen: it notes both the time and cause of what happened; extraordinary successes, and a continued series of them, attending the designs and attempts of the Chaldean kings, at last made them so haughty and proud, as to trample on kings, ; and when their pride was at this height, it stops not here. His mind; the spirit or wind, as the Hebrew, and so some think the prophet does foretell the change of his prosperous gales, his downfall; but it is more natural to understand it of the change of mind in the prosperous Chaldean, he will think other thoughts of himself. his affairs, and of other men. He shall pass over; break over the bounds of all sober and modest sentiments, exceed in his value of…
Read Matthew Poole on Habakkuk 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 1:11 Then shall [his] mind change, and he shall pass over, and offend, [imputing] this his power unto his god.Ver. 11. Then shall his mind change] For the worse, in peius proficiet; his good and his blood shall rise together, as the proverb hath it; he shall be puffed up with his victories. “ Luxuriant animi rebus plerunque secundis. ” Pride compasseth prosperous persons as a chain, Psalms 73:5-6 Job 15:25-27; their hearts are lifted up with their successes, as a boat that riseth with the rising of the water. Evagrius noteth it for a special commendation of Mauricius the emperor, that notwithstanding his great prosperity he retained his ancient piety. And he shall pass over] Or…
Read John Trapp on Habakkuk 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Then shall his mind change. . . .—Better, Then he sweeps by like a wind and passes. But he is guilty, making this his strength his god. By an abrupt transition the latter half of the verse diverts our attention from the human view of the world-conqueror to his appearance in God’s sight. Men only see an irresistible force sweeping over the face of the earth like a whirlwind; here to-day, and to-morrow nothing but devastation and ruin to testify to its visit. And men are dazzled by this mighty display of power. But, even as Daniel at Belshazzar’s feast, Habakkuk pronounces the oppressor’s doom in the very hour of triumph. The description of the irresistible invader drops into the sudden…
Read Charles John Ellicott on Habakkuk 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Then shall his mind change] This is thought to relate to the change which took place in Nebuchadnezzar, when "a beast's heart was given to him," and he was "driven from the dwellings of men." And this was because of his offending-his pride and arrogance; and his attributing all his success, &c., to his idols.
Read AdamClarke on Habakkuk 1 →CambridgeThe Cambridge Bible for Schools and Colleges11. Then shall his mind change] then he sweepeth onward as the wind (or, a blast), and passeth through. The two words “sweep on” and “pass through” occur again Isaiah 8:8, being said of the Assyrian armies under the figure of an overwhelming flood. But both words are used of wind-storms, the first Isaiah 21:1, and the second Proverbs 10:25. Arrested for a moment by the fortress, as soon as it is fallen he sweeps onwards, and overruns what lies still before him. The “wind” and “spirit” being the same word in Heb., A.V. rendered mind. and offend] and becometh guilty. The rhythm of the verse would place this word in the second clause, but the sense is against this position. Imputing this his…
Read Cambridge on Habakkuk 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThen shall his mind change - or, better, “Then he sweeps by, חלף châlaph is used of the overflowing of a river, Isaiah 8:8, of a wind chasing, Isaiah 21:1, of the invisible presence of God passing
Read Albert Barnes on Habakkuk 1 →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
Then they sweep by like the wind and pass on through. They are guilty; their own strength is their god.”
Then they sweep by like the wind and go on. They are indeed guilty, whose strength is their god.”
Then they sweep by like the wind and pass through. They are guilty; their own strength is their god.”
They sweep by like the wind and pass on. But the one who considers himself a god will be held guilty.”
Tyndale line
Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.
Then shall he sweep by as a wind, and shall pass over, and be guilty, even he whose might is his god.
Then shall he sweep by as a wind, and shall pass over, and be guilty: even he whose might is his god.
Then shall his mind change, and he shall pass over, and offend, imputing this his power to his god.
Then shall they take a courage, and transgresse and doe wickedly, imputing this their power vnto their god.
Strictly literal
Then will his mind change, and he will pass on, and become guilty: this his power is become his god.
Then passed on hath the spirit, Yea, he doth transgress, And doth ascribe this his power to his god.
Then the spirit has passed on, || Indeed, he transgresses, || And [ascribes] this—his power—to his god.”
Then doth their spirit become arrogant, and they are surpassingly proud, and offend, [imputing] this their power unto their god.
Then the wind will rush on; it will move past—guilty men, those whose might is their god.” Habakkuk asks Yahweh another question
From the Latin
Then shall his spirit be changed, and he shall pass, and fall: this is his strength of his god.
Simplified
Then they sweep on by like the wind and are gone. They are guilty because their own strength is their god.
Then his purpose will be changed, over-stepping the limit; he will make his strength his god.
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 (MT) of Habakkuk 1:11 reads: "אָ֣ז חָלַ֥ף ר֛וּחַ וַֽיַּעֲבֹ֖ר וְאָשֵׁ֑ם ז֥וּ כֹח֖וֹ לֵאלֹהֽוֹ׃" The Septuagint (LXX) aligns closely with the MT, as it matches all eight words, although the word order and articles differ due to its Greek structure. The Dead Sea Scrolls (Mur88) contain partial restoration for some words, but the key phrases are consistent with the MT, indicating agreement on the essential meaning, even if some words are supplied by an editor. Overall, the MT, LXX, and the Dead Sea Scrolls show a strong agreement in the core message of the verse, with minor variations in wording and restoration.
אָ֣ז חָלַ֥ף ר֛וּחַ וַֽיַּעֲבֹ֖ר וְאָשֵׁ֑ם ז֥וּ כֹח֖וֹ לֵאלֹהֽוֹ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אז חלף רוח [ויעבר] ואשם [זו] כח׳ו [לאלה׳ו]
2 words on the leather — 3 partly restored, 3 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Habakkuk 1:11
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.
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
חָלַף (chalaph) is a Hebrew verb meaning to pass on or away, with various nuances including to hasten, sprout anew, or change. It can refer to physical movement, such as passing through, as well as metaphorical changes like transgression or renewal. The word appears in poetic contexts and has different forms indicating causation or transformation.
חָלַף vb. pass on or away, pass through (mostly poet.)
Qal
pass on quickly
pass away, vanish
of grass, come on anew, i.e. sprout again
trans.
pass through, i.e. pierce
overstep, transgress
Pi. (cause to pass) change
Hiph.
change (trans.)
shew newness
base
H2498 חָלַף pass on or away, pass through (mostly poet.) .. . pass on quickly
. pass away, vanish
. of grass, come on anew, i.e. sprout again
. trans. . pass through, i.e. pierce
. overstep, transgress
. (cause to pass) change
. . change (trans.)
. shew newness
2498 chalaph khaw-laf'
a primitive root; properly, to slide by, i.e. (by
implication) to hasten away, pass on, spring up, pierce or
change:--abolish, alter, change, cut off, go on forward, grow
up, be over, pass (away, on, through), renew, sprout, strike
through.
חָלַף (cha.laph) — to pass.
1) to pass on or away, pass through, pass by, go through, grow up, change, to go on from
1a) (Qal)
1a1) to pass on quickly
1a2) to pass away (vanish)
1a3) to come on anew, sprout again (of grass)
1a4) to pass through
1a5) to overstep, transgress
1b) (Piel) to cause to pass, change
1c) (Hiph)
1c1) to change, substitute, alter, change for better, renew
1c2) to show newness (of tree)
Aramaic equivalent: cha.laph (חֲלַף "to pass" H2499)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
אָשַׁם (asham) means to offend or be guilty, covering actions like committing an offense or trespass. It can also imply suffering punishment or being declared guilty. The entries indicate that it can denote both personal guilt and the consequences of wrongdoing, with some nuances in how it is used in different grammatical forms.
אָשַׁם, אָשֵׁם vb. offend, be guilty
commit an offence, a trespass, do a wrong, or an injury
be or become guilty
be held guilty, bear punishment
Niph. suffer punishment
Hiph. declare them guilty
base
H816 אָשַׁם, אָשֵׁם offend, be guilty
816 'asham aw-sham'
or mashem {aw-shame'}; a primitive root; to be guilty; by
implication to be punished or perish:--X certainly, be(-come,
made) desolate, destroy, X greatly, be(-come, found, hold)
guilty, offend (acknowledge offence), trespass.
אָשַׁם (a.sham) — be guilty.
1) to offend, be guilty, trespass
1a) (Qal)
1a1) to do wrong, offend, trespass, commit an offense, do injury
1a2) to be or become guilty
1a3) to be held guilty
1a4) to be incriminated
1b) (Niphal) to suffer punishment
1c) (Hiphil) to declare guilty
2) (TWOT) to be desolate, acknowledge offense
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
זוּ (zuw) is a demonstrative pronoun meaning 'this' or 'that,' and can also function as a relative pronoun meaning 'which' or 'whom.' It is indeclinable and primarily found in poetic contexts, as noted in the Brown-Driver-Briggs entry.
זוּ pron. (poet.), indeclinable.
a demonstr. this
a relative which
base
H2098 זוּ pron. (poet.), indeclinable. . a demonstr. this
. a relative which
2098 zuw zoo
for 2088; this or that:--that, this, X wherein, which, whom.
see HEBREW for 02088
זוּ (zu) — this.
demons pron
1) this, such rel pron
2) (of) which, (of) whom
Rel — ParticleHTr
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms