Habakkuk 3:1 — Word Study
WLCתְּפִלָּ֖ה לַחֲבַקּ֣וּק הַנָּבִ֑יא עַ֖ל שִׁגְיֹנֽוֹת׃
BSA[This is] a prayertᵉphillâh [sung, set to music, supplication, request to God] of HabakkukChăbaqqûwq [embrace, one who clings to God] the prophetnâbîyʼ [one who speaks for God] according toʻal [upon, in the style of] Shigionothshiggâyôwn [a type of poem or song, possibly a dithyramb]
| Greek | English | Parsing |
|---|---|---|
| תְּפִלָּ֖ה | a prayer | Noun common, feminine singular absolute |
| לַחֲבַקּ֣וּק | of Habakkuk | Preposition, noun proper masculine |
| הַנָּבִ֑יא | the prophet | Particle, noun common masculine singular absolute |
| עַ֖ל | on | Preposition |
| שִׁגְיֹנֽוֹת׃ | shiggionoth | Noun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is a prayer of Habakkuk the prophet, according to Shigionoth: |
| KJV | A prayer of Habakkuk the prophet upon Shigionoth. |
| ASV | A prayer of Habakkuk the prophet, set to Shigionoth. |
| YLT | A prayer of Habakkuk the prophet concerning erring ones: |
| WEB | A prayer of Habakkuk, the prophet, set to victorious music. |
| BBE | A prayer of Habakkuk the prophet, put to Shigionoth. |
Where they part company is in the interpretation of שִׁגְיֹנֽוֹת — see How Translations Differ.
The sentence is straightforward, with a main clause followed by a prepositional phrase that adds context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Habakkuk 3:1
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 Prayer of Habakkukgenerated
Habakkuk 3:1 introduces a prayer by the prophet Habakkuk, which is set to a musical style known as Shigionoth. This prayer reflects Habakkuk's deep relationship with God and his desire to communicate both his concerns and praises. The following verses elaborate on his awe of God's deeds and a plea for revival and mercy, connecting to themes found in the Psalms, such as in Psalm 86:1-17 and Psalm 90:1-17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 86:1–17 | Incline Your ear, O LORD, and answer me, for I am poor and needy. |
| 2 | Psalm 90:1–17 | Lord, You have been our dwelling place through all generations. |
| 3 | Psalm 7:1–17 | O LORD my God, I take refuge in You; save me and deliver me from all my pursuers, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — תְּפִלָּה, te.fi.Lahgenerated
The word תְּפִלָּה (tefillah) is a feminine singular noun meaning 'prayer' and is derived from a root that implies intercession or supplication. It encompasses various forms of prayer, including requests for divine attention, and is often used in liturgical contexts, as seen in many Psalms.
In this verse, it signifies a heartfelt appeal to God, emphasizing the importance of prayer in worship. The Septuagint translates it as προσευξὴ (proseuchē), which also means 'prayer,' highlighting the continuity of this concept across translations.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree in rendering the key terms of the verse.
Sentence Structuregenerated
The main clause is introduced by תְּפִלָּה, a prayer, which serves as the subject of the sentence. This is followed by a prepositional phrase indicating the prophet's identity and another prepositional phrase specifying the style of the prayer.
The structure emphasizes the prayer's nature and context, with the noun phrases clearly identifying Habakkuk as the speaker and the musical style as a significant aspect of the prayer.
Septuagint Backgroundgenerated
The Septuagint translates תְּפִלָּה as προσευξὴ, maintaining the meaning of 'prayer.' This choice reflects the continuity of the concept of prayer from Hebrew to Greek.
The term שִׁגְיֹנֽוֹת is rendered in the Septuagint as ᾠδῆς, suggesting a focus on the musical aspect of the prayer, which aligns with its original context.
In plain words — the whole versegenerated
Habakkuk 3:1 is a prayer by the prophet Habakkuk, set to a musical style called Shigionoth. This prayer expresses his deep connection with God and his desire for revival and mercy, reflecting themes found in the Psalms.
Frequently Asked Questionsgenerated
Habakkuk's prayer expresses a deep yearning for God's intervention and a recognition of His mighty deeds.
Shigionoth likely indicates a musical style, suggesting that this prayer was intended to be sung or performed.
Themes of awe, supplication, and a plea for God's mercy and revival are central to Habakkuk's prayer.
This prayer echoes the themes of worship and supplication found in the Psalms, emphasizing the importance of prayer in seeking God's attention.
Reflection Questionsgenerated
- How can I incorporate prayer into my daily life, as Habakkuk does?
- In what ways do I experience God's presence in my life, similar to Habakkuk's awe?
- What are some personal prayers I can offer to God, reflecting my heart like Habakkuk's?
- How can I use music or poetry to express my prayers and feelings to God?
The early church on this verse — how the Fathers read it
Early church writings reference Habakkuk's prayer, discussing its significance in the context of worship and divine communication.
The prophet Habakkuk gives this title to his canticle: “A prayer of Habakkuk the prophet for ignorance.” For he had spoken in a bold manner to the Lord and had said, “How long, O Lord, shall I cry,Early Church Fathers on Habakkuk 3 →
Lord, I have heard your message, and I am afraid: Lord, revive your work in the midst of the years. LXX: Lord, I have heard your message, and I am afraid: Lord, I have considered your works,Early Church Fathers on Habakkuk 3 →
For ignorances: That is, for the sins of his people. In the Hebrew, it is Sigionoth: which some take to signify a musical instrument, or tune; with which this sublime prayer and canticle was to be sung.Early Church Fathers on Habakkuk 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 3:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA prayer of Habakkuk the prophet upon Shigionoth. Of the name, character, and office of the prophet, [See comments on Habakkuk 1:1].
Read John Gill on Habakkuk 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA prayer of Habakkuk the prophet upon Shigionoth. This sublime ode begins with an exordium Habakkuk 3:1-2), then follows the main subject, then the peroration (Habakkuk 3:16-19), a summary of the
Read Robert Jamieson on Habakkuk 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 3 Habakkuk’ s prayer, ,2. He describeth God’ s majesty, and wonders wrought in his people’ s behalf, . He professeth his unshaken trust in God, . A prayer: the prophet required the earth Should be silent before God, and now gives them example; he waits on and prays to God in his holy temple: some say it is a prayer of intercession, and that the word carrieth it so. Habakkuk the prophet: see . Shigionoth; a musical note, say some, and such note as the Jews have no certain knowledge of. Others say Shigionoth is ignorances, which the prophet doth confess, and sueth for the pardon of; both he and the people had erred, were offended at the darkness of Divine providences, and needed…
Read Matthew Poole on Habakkuk 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 3:1 A prayer of Habakkuk the prophet upon Shigionoth.Ver. 1. A prayer of Habakkuk the prophet] Habakkuk signifieth a wrestler, that by closing striveth to get the better, as hath been before noted on Habakkuk 1:1. To close with the adversary is the best way to supplant him, or to avoid the blow: so is running into God the way to escape him. The prophet had heard God’ s speech and was afraid, Habakkuk 3:2. He saw his wrath ready to break forth, and therefore gets in with him by this prayer. He knew that, “ Flectitur iratus voce rogante Deus ” ( Ovid). God suffereth himself often to be overcome by the prayers of his people; and yieldeth much unto them when most bitterly bent, Matthew…
Read John Trapp on Habakkuk 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersIII. (1-15) A hymn describing a future self-manifestation of Jehovah on Israel’s behalf, accompanied by the signs and wonders of the early history. It is impossible to give the English reader an idea of the rhythmical structure of this beautiful composition. We will only observe that it is independent of the arrangement in verses, and that the poem (except in Habakkuk 3:7-8; Habakkuk 3:13, fin.) consists of lines each containing exactly three words.
Read Charles John Ellicott on Habakkuk 3 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER III The prophet, being apprised of the calamities which were to be brought on his country by the ministry of the Chaldeans, and the punishments which awaited the Chaldeans themselves, partly struck with terror, and partly revived with hope and confidence in the Divine mercy, beseeches God to hasten the redemption of his people, 1, 2. Such a petition would naturally lead his thoughts to the astonishing deliverance which God vouchsafed to the same people of old; and the inference from it was obvious, that he could with the same ease deliver their posterity now. But, hurried on by the fire and impetuosity of his spirit, he disdains to wait the process of connecting these ideas, and…
Read AdamClarke on Habakkuk 3 →CambridgeThe Cambridge Bible for Schools and Colleges1–2. Introduction 1. A prayer of Habakkuk] The only part of the passage which is strictly prayer is Habakkuk 3:2. But the whole poem is nothing but an amplification of the words “renew thy work.” The earnest direction of the poet’s mind towards God, and its absorption and loss of itself in the thought of Him and His operations is a prayer. For this wider idea of prayer cf. 1 Samuel 2:1; Psalms 72:20. Comp. the title to Psalms 90. upon Shigionoth] The word is plur. of Shiggaion in the title of Psalms 7 and may mean a wild, tumultuous and ecstatic poem. The word “upon” in such superscriptions appears to mean “after the mode of,” “to the music of” Shigionoth.
Read Cambridge on Habakkuk 3 →Albert Barnes1798–1870Barnes' Notes on the BibleA prayer of Habakkuk - o. The “prayer” of the prophet, in the strictest sense of the word, is contained in the words of Hab 3:2.
Read Albert Barnes on Habakkuk 3 →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
This is a prayer of Habakkuk the prophet, according to Shigionoth:
A prayer of Habakkuk, the prophet, set to victorious music.
This is a prayer of Habakkuk the prophet, according to Shigionoth:
This is a prayer of Habakkuk the prophet:
Tyndale line
A prayer of Habakkuk the prophet upon Shigionoth.
A prayer of Habakkuk the prophet, set to Shigionoth.
A PRAYER of Habakkuk the prophet, set to Shigionoth.
A prayer of Habakkuk the prophet upon Shigionoth.
A prayer of Habakkuk the Prophet for the ignorances.
Strictly literal
A Prayer of Habakkuk the prophet upon Shigionoth.
A prayer of Habakkuk the prophet concerning erring ones:
A prayer of Habakkuk the prophet, [set] on shigionoth:
A prayer of Habakkuk the prophet upon Shigyonoth.
The prayer of Habakkuk the prophet:
From the Latin
A PRAYER OF HABACUC THE PROPHET FOR IGNORANCES.
Simplified
This is a prayer sung by the prophet Habakkuk. On Shigonoth.
A prayer of Habakkuk the prophet, put to Shigionoth.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in their wording, with all five Hebrew words matched in the Greek translation. The Dead Sea Scrolls show a partial restoration but align with the Masoretic Text in essence, confirming the prayer's content.
תְּפִלָּ֖ה לַחֲבַקּ֣וּק הַנָּבִ֑יא עַ֖ל שִׁגְיֹנֽוֹת׃
5 of the 5 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.
תפלה לחבקוק הנביא על שגינות
4 words on the leather — 1 partly restored.
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 3:1
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.
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
N-fs — Noun common · feminine singular absoluteHNcfsa
prar (deesis, proseuche, (enteuxis; for an excellent discussion of the meaning of these see Thayer's Lexicon, p. 126, under the word deesis; the chief verbs are euchomai, proseuchomai, and deomai, especially in Luke and Acts; aiteo, "to ask a favor" distinguished from erotao, "to ask a question," is found occasionally): In the Bible "prayer" is used in a simpler and a more complex a narrower and a wider signification. In the former case it is supplication for benefits either for one's self (petition) or for others (intercession). In the latter it is an act of worship which covers all soul in its approach to God. Supplication is at the heart of it, for prayer always springs out of a sense of need and a belief that God is a rewarder of them that diligently seek Him (Heb 11:6). But adoration and confession and thanksgiving also find a…
Prayer
Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a “beseeching the Lord” (Ex. 32:11); “pouring out the soul before the Lord” (1 Sam. 1:15); “praying and crying to heaven” (2 Chr. 32:20); “seeking unto God and making supplication” (Job 8:5); “drawing near to God” (Ps. 73:28); “bowing the knees” (Eph. 3:14).
The object of this article will be to touch briefly on -- The doctrine of Scripture as to the nature and efficacy of prayer; Its directions as to time, place and manner of prayer; Its types and examples of prayer. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while, by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. Yet…
Is the offering of the emotions and desires of the soul to God, in the name and through the mediation of our Lord and Savior Jesus Christ. It is the communion of the heart with God through the aid of the Holy Spirit, and is to the Christian the very life of the soul. Without this filial spirit, no one can be a Christian, Job 21:15 Ps 10:4.
In all ages God has delighted in the prayers of his saints. From the promulgation of the law, the Hebrews did not intermit public worship daily in the tabernacle or the temple. It consisted in offering the evening and morning sacrifices, every day, accompanied with prayers by the priests and Levites in that holy edifice. Every day also the priests offered sacrifices, incense, offerings, and first fruits for individuals; they performed ceremonies…
חֲבַקּוּק (Chabaqquwq) refers to the prophet Habakkuk, whose name means 'embrace.' The entries indicate that this name is derived through reduplication from another Hebrew root, H2263. Habakkuk is mentioned in the book bearing his name, specifically in Hab. 1.1, and he is associated with the time of the Divided Monarchy.
חֲבַקּוּק n.pr.m. the prophet Habakkuk
base
H2265 חֲבַקּוּק
2265 Chabaqquwq khab-ak-kook'
by reduplication from 2263; embrace; Chabakkuk, the
prophet:--Habakkuk.
see HEBREW for 02263
חֲבַקּוּק (cha.vaq.quq) — Habakkuk.
A prophet living at the time of Divided Monarchy, first mentioned at Hab.1.1
§ Habakkuk = "embrace"
a prophet of Israel who wrote the book by that name; probably lived about the 12th or 13th year of the reign of Josiah
Prep | N-proper — Preposition · noun proper masculineHR/Npm
ha-bak'-uk, hab'-a-kuk:
I. THE AUTHOR
1. Name
2. Life
II. THE BOOK
1. Interpretation of Habakkuk 1 and 2
2. Contents
3. Style
4. Integrity
III. THE TIME
1. Date
2. Occasion
IV. ITS TEACHING
1. Universal Supremacy of Yahweh
2. Faithfulness the Guarantee of Permanency
LITERATURE
I. The Author. 1. Name:
Habakkuk (chabhaqquq) means "embrace," or "ardent embrace." #Some of the ancient rabbis, connecting the name with 2Ki 4:16, "Thou shalt embrace a son," imagined that the prophet was the son of the Shunammite woman. The Septuagint form of the name, Hambakoum; Theodotion Hambakouk, presupposes the Hebrew chabbaquq. A similar word occurs in Assyrian as the name of a garden plant.
2. Life:
Practically nothing is known of Habakkuk. The book bearing his name throws little light upon his life, and the rest of the Old Testament is silent concerning him; but…
Habakkuk
Embrace, the eighth of the twelve minor prophets. Of his personal history we have no reliable information. He was probably a member of the Levitical choir. He was contemporary with Jeremiah and Zephaniah.
One of the minor prophets. Of his life we know nothing, except that he appears to have been contemporary with Jeremiah, and to have prophesied about 610 B.C., shortly before Nebuchadnezzar’s first invasion of Judea, 2Ki 24:1.
The BOOK OF HABAKKUK consists of three chapters, which all constitute on oracle. In Hab 1:1-17, he foretells the woes which the rapacious and terrible Chaldeans would soon inflict upon his guilty nation. In Hab 2:1-20, he predicts the future humiliation of the conquerors. Hab 3:1-19 is a sublime and beautiful ode, in which the prophet implores the succor of Jehovah in view of his mighty works of ancient days, and expresses the most assured trust in him.…
he that embraces; a wrestler
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
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 שִׁגָּיוֹן (*shiggayown*) is considered a doubtful term, likely referring to a type of wild or passionate song, possibly with rapid rhythmic changes. It appears in the title of Psalm 7:1 and is associated with the plural form שִׁגָּיוֹן (*shigionoth*), which also appears in the title of Habakkuk 3:1. Its precise meaning remains uncertain.
שִׁגָּיוֹן doubtful word, ψ 7:1 (title) go astray, reel, i.e. wild, passionate song, with rapid changes of rhythm; pl. Hb 3:1 (title)
ref
H7692 שִׁגָּיוֹן doubtful word
7692 shiggayown shig-gaw-yone'
or shiggayonah {shig-gaw-yo-naw'}; from 7686; properly,
aberration, i.e. (technically) a dithyramb or rambling
poem:--Shiggaion, Shigionoth.
see HEBREW for 07686
N-proper — NounHNtfpa