Jeremiah 13:27 — Word Study
WLCנִֽאֻפַ֤יִךְ וּמִצְהֲלוֹתַ֙יִךְ֙ זִמַּ֣ת זְנוּתֵ֔ךְ עַל־ גְּבָעוֹת֙ בַּשָּׂדֶ֔ה רָאִ֖יתִי שִׁקּוּצָ֑יִךְ א֥וֹי לָךְ֙ יְר֣וּשָׁלִַ֔ם לֹ֣א תִטְהֲרִ֔י אַחֲרֵ֥י מָתַ֖י עֹֽד׃ פ
BSAYour adulteriesniʼuph [unfaithfulness, spiritual infidelity] and lustful neighingsmatshâlâh [like a horse in heat, intense passion] your shamelesszimmâh prostitutionzᵉnûwth [idol worship, spiritual whoredom] onʻal the hillsgibʻâh [high places, idolatrous worship sites] [and] in the fieldssâdeh [open areas, places of pagan rituals] I have seenrâʼâh■ [observed, taken notice of] your detestable actsshiqqûwts [abominations, wicked deeds] Woeʼôwy [alas, sorrow] O JerusalemYᵉrûwshâlaim [city of peace, God's holy city] How longʼachar will you remainṭâhêr▸ uncleanlôʼ [impure, defiled, spiritually polluted]
| Greek | English | Parsing |
|---|---|---|
| נִֽאֻפַ֤יִךְ | adulteri your | Noun common masculine plural construct, suffix |
| וּמִצְהֲלוֹתַ֙יִךְ֙ | and neighings your | Conjunction, noun common feminine plural construct, suffix |
| זִמַּ֣ת | [the] wickedness of | Noun common, feminine singular construct |
| זְנוּתֵ֔ךְ | prostitution your | Noun common feminine singular construct, suffix |
| עַל־ | on | Preposition |
| גְּבָעוֹת֙ | hills | Noun common, feminine plural absolute |
| בַּשָּׂדֶ֔ה | in the field | Preposition, noun common masculine singular absolute |
| רָאִ֖יתִי | I have seen | Verb, Qal, perfect first person common singular |
| שִׁקּוּצָ֑יִךְ | detestable things your | Noun common masculine plural construct, suffix |
| א֥וֹי | woe! | Particle |
| לָךְ֙ | to you | Preposition, suffix |
| יְר֣וּשָׁלִַ֔ם | O Jerusalem | Noun proper |
| לֹ֣א | not | Particle |
| תִטְהֲרִ֔י | you are clean | Verb, Qal, imperfect second person feminine singular |
| אַחֲרֵ֥י | after | Prep |
| מָתַ֖י | when? | Particle |
| עֹֽד׃ פ | yet |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your adulteries and lustful neighings, your shameless prostitution on the hills and in the fields— I have seen your detestable acts. Woe to you, O Jerusalem! How long will you remain unclean?” |
| KJV | I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be? |
| ASV | I have seen thine abominations, even thine adulteries, and thy neighings, the lewdness of thy whoredom, on the hills in the field. Woe unto thee, O Jerusalem! thou wilt not be made clean; how long shall it yet be? |
| YLT | Thine adulteries, and thy neighings, The wickedness of thy whoredom, on heights in a field, I have seen thine abominations. Woe to thee, O Jerusalem, Thou art not cleansed, after when [is it] again? |
| WEB | I have seen your abominations, even your adulteries and your neighing, the lewdness of your prostitution, on the hills in the field. Woe to you, Jerusalem! You will not be made clean. How long will it yet be?” |
| BBE | I have seen your disgusting acts, even your false behaviour and your cries of desire and your loose ways on the hills in the field. Unhappy are you, O Jerusalem, you have no desire to be made clean; how long will you be in turning back to me? |
Where they part company is שִׁקּוּצָ֑יִךְ — see How Translations Differ.
The verse consists of a main clause followed by descriptive phrases and a lament, emphasizing the severity of Jerusalem's condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאוֹי
verbרָאָה
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 — Jeremiah 13:27
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 Lament over Jerusalemgenerated
Jeremiah 13:27 serves as a stark warning to Jerusalem about its spiritual infidelity and the consequences of its actions. The prophet Jeremiah highlights the city's unfaithfulness through vivid imagery, illustrating the depth of its idolatry and moral decay. This lamentation echoes throughout the book of Jeremiah, where the prophet consistently calls for repentance and a return to faithfulness to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:20–24 | “For long ago you broke your yoke and tore off your chains, saying, ‘I will not serve!’ Indeed, on every high hill and under every green tree you lay down as a prostitute. |
| 2 | Jeremiah 3:1–2 | “If a man divorces his wife and she leaves him to marry another, can he ever return to her? Would not such a land be completely defiled? But you have played the harlot with many lovers— and you would return to Me?” declares the LORD. |
| 3 | Jeremiah 5:7–8 | “Why should I forgive you? Your children have forsaken Me and sworn by gods that are not gods. I satisfied their needs, yet they committed adultery and assembled at the houses of prostitutes. |
| 4 | Ezekiel 16:15–22 | But because of your fame, you trusted in your beauty and played the harlot. You lavished your favors on everyone who passed by, and your beauty was theirs for the asking. |
| 5 | Ezekiel 23:2–21 | “Son of man, there were two women, daughters of the same mother, |
The Treasury of Scripture Knowledge — 29 references, hung on the phrase they belong to
The Key Word — נִֽאֻפַ֤יִךְ, ni.'u.Fa.yikhgenerated
The word נִאֻף (ni'uph) refers to adultery and is derived from the root meaning 'to commit adultery.' This term is used to describe not only marital unfaithfulness but also spiritual infidelity, particularly in the context of idol worship. In this verse, it underscores the betrayal of Jerusalem against God.
The construction with the possessive suffix indicates that these acts of unfaithfulness belong to Jerusalem, emphasizing personal responsibility for its actions. The use of this term evokes strong emotions, as it links physical adultery with the spiritual unfaithfulness of the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of נִֽאֻפַ֤יִךְ as adulteries, conveying the sense of spiritual unfaithfulness.
Sentence Structuregenerated
The main verb of the verse is ראיתי, I have seen, which governs the entire sentence. It connects various phrases that describe the acts of unfaithfulness and the lamentation over Jerusalem's condition.
The structure places the emphasis on the actions of Jerusalem, with multiple noun phrases detailing the nature of its unfaithfulness and the consequences of its actions. The order of the phrases highlights the gravity of the situation, culminating in the urgent question about the city's continued impurity.
Septuagint Backgroundgenerated
The Septuagint translates נִֽאֻפַ֤יִךְ as σου, indicating a direct possession of the adulteries by Jerusalem. This choice aligns with the Hebrew meaning of personal accountability for these actions.
The translation of שִׁקּוּצָ֑יִךְ as σου similarly emphasizes the detestable nature of Jerusalem's actions, maintaining the focus on the city's spiritual condition.
In plain words — the whole versegenerated
Jeremiah 13:27 reveals God's condemnation of Jerusalem for its spiritual infidelity, using strong imagery to describe its unfaithfulness. The prophet calls out the city's detestable acts and questions how long it will remain unclean, urging a return to purity.
Frequently Asked Questionsgenerated
Jeremiah uses 'your adulteries' to signify Jerusalem's unfaithfulness to God, particularly through idol worship and spiritual infidelity.
Jeremiah laments over Jerusalem because of its persistent uncleanliness and refusal to repent, highlighting the consequences of its actions.
This phrase emphasizes the urgency for Jerusalem to repent and return to a state of purity, questioning the duration of its defilement.
This verse connects with other passages in Jeremiah that address the themes of unfaithfulness, idolatry, and the call for repentance, as seen in chapters 2 and 3.
Reflection Questionsgenerated
- In what ways do I see unfaithfulness in my own life, and how can I address it?
- How does the imagery used in this verse affect my understanding of spiritual infidelity?
- What steps can I take to ensure I remain spiritually pure and faithful to God?
- How can I help others who may be struggling with their own spiritual unfaithfulness?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the urgency of Jerusalem's need for cleansing and the lament over its unfaithfulness.
On the hills in the field, I saw your abominations. Woe to you, Jerusalem, you will not be cleansed (or because you have not been cleansed) after me, how much longer? Not only in the midst of the city of Jerusalem,Early Church Fathers on Jeremiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 13:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have seen thine adulteries,.... Not literally such, though they were greatly guilty of that sin; but figuratively, their idolatries: thy neighings; expressive of their strong desires after other
Read John Gill on Jeremiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore will I discover thy skirts upon thy face, that thy shame may appear.
Read Robert Jamieson on Jeremiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSome think the prophet here reflects upon them for their corporal adulteries, and their madness upon them, which he compareth to the neighings of horses; but those words on the hills in the fields in the next clause seem to inform us that he means here only their idolatries, which are in holy writ often compared to adulteries, which are the greatest sins in their kind, the greatest violations of the marriage covenant, and provocations of persons in conjugal relation, and the only cause of lawful divorce. He concludes with pathetical interrogations, intimating that yet there was hope if they would reform; and though. giving over their case almost as desperate, and not knowing what would not…
Read Matthew Poole on Jeremiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 13:27 I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, [and] thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when [shall it] once [be]?Ver. 27. Woe unto thee, O Jerusalem! wilt thou not be made clean?] He closeth with this emphatic and most affectionate contestation, pressing them to hearty and speedy repentance, as he had done oft before, but with little good success. The cock crowed, though Peter still denied his Master. Peter knocked still, though Rhoda opened not to him. He launched out into the deep, though he had laboured all night for nothing. So did good Jeremiah here, in obedience to God…
Read John Trapp on Jeremiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) Thine adulteries.—The words refer primarily to the spiritual adultery of the idolatries of Judah. The “neighings,” as in Jeremiah 2:24; Jeremiah 5:8, express the unbridled eagerness of animal passion transferred in this passage to the spiritual sin. The “abominations on the hills” are the orgiastic rites of the worship of the high places, which are further described as “in the field” to emphasise their publicity. Wilt thou not be made clean?—Better, thou wilt not be cleansed; after how long yet? Sad as the last words are, they in some measure soften the idea of irretrievable finality, “Will the time ever come, and if so, when?” Like the cry addressed to God, “How long, O Lord . . .”…
Read Charles John Ellicott on Jeremiah 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. I have seen thine adulteries] Thy idolatries of different kinds, practised in various ways; no doubt often accompanied with gross debauchery. Wo unto thee, O Jerusalem wilt thou not be made clean?] We see from this, that though the thing was difficult, yet it was not impossible, for these Ethiopians to change their skin, for these leopards to change their spots. It was only their obstinate refusal of the grace of God that rendered it impossible. Man cannot change himself; but he may pray to God to do it, and come to him through Christ, that he may do it. To enable him to pray and believe, the power is still at hand. If he will not use it, he must perish.
Read AdamClarke on Jeremiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges27. thou wilt not, etc.] rather, How long will it be, ere thou be made clean?
Read Cambridge on Jeremiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd thine abominations - “Even thy abominations.” The prophet sums up the three charges against Judah, namely, spiritual adultery, inordinate eagerness after idolatry (see the note at Jeremiah 5:7
Read Albert Barnes on Jeremiah 13 →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
Your adulteries and lustful neighings, your shameless prostitution on the hills and in the fields— I have seen your detestable acts. Woe to you, O Jerusalem! How long will you remain unclean?”
I have seen your abominations, even your adulteries and your neighing, the lewdness of your prostitution, on the hills in the field. Woe to you, Jerusalem! You will not be made clean. How long will it yet be?”
Your adulteries and lustful neighings, your shameless prostitution on the hills and in the fields—I have seen your detestable acts. Woe to you, O Jerusalem! How long will you remain unclean?”
People of Jerusalem, I have seen your adulterous worship, your shameless prostitution to, and your lustful pursuit of, other gods. I have seen your disgusting acts of worship on the hills throughout the countryside. You are doomed to destruction! How long will you continue to be unclean?’”
Tyndale line
I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be?
I have seen thine abominations, even thine adulteries, and thy neighings, the lewdness of thy whoredom, on the hills in the field. Woe unto thee, O Jerusalem! thou wilt not be made clean; how long shall it yet be?
I have seen thine abominations, even thine adulteries, and thy neighings, the lewdness of thy whoredom, on the hills in the field. Woe unto thee, O Jerusalem! thou wilt not be made clean; how long shall it yet be?
I have seen thy adulteries, and thy neighings, the enormity of thy lewdness, and thy abominations on the hills in the fields. Woe to thee O Jerusalem! wilt thou not be made clean? when shall it once be ?
I haue seene thine adulteries, and thy neiings, the filthinesse of thy whoredome on the hils in the fieldes, and thine abominations. Wo vnto thee, O Ierusalem: wilt thou not bee made cleane? when shall it once be?
Strictly literal
Thine adulteries, and thy neighings, the lewdness of thy fornication, on the hills, in the fields, — thine abominations, have I seen. Woe unto thee, Jerusalem! Wilt thou not be made clean? after how long a time yet?
Thine adulteries, and thy neighings, The wickedness of thy whoredom, on heights in a field, I have seen thine abominations. Woe to thee, O Jerusalem, Thou art not cleansed, after when [is it] again?
Your adulteries, and your neighings, || The wickedness of your whoredom, on heights in a field, || I have seen your abominations. Woe to you, O Jerusalem, || You are not [yet] made clean—after when [will you be] again?”
Thy adulteries and thy loud shoutings, the lewdness of thy incest, thy abominations on the hills in the fields have I seen. Woe unto thee, O Jerusalem! thou wilt not be made clean after ever so long a time.
I have seen your adultery and neighing, the wickedness of your prostitution on the hills and in the fields, and I have seen these detestable things! Woe to you, Jerusalem! How long until you are made clean again?”
From the Latin
I have seen thy adulteries, and thy neighing, the wickedness of thy fornication: and thy abominations, upon the hills in the field. Woe to thee, Jerusalem, wilt thou not be made clean after me: how long yet?
Simplified
I watched your acts of adultery and lust, how you prostituted yourselves shamelessly, worshiping idols on the hills and in the fields. Yes, I saw the disgusting things you did. Disaster is coming to you, Jerusalem! How long are you going to remain unclean?
I have seen your disgusting acts, even your false behaviour and your cries of desire and your loose ways on the hills in the field. Unhappy are you, O Jerusalem, you have no desire to be made clean; how long will you be in turning back to me?
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 significant agreement in the wording of this verse, with 15 of the 17 words matched. The Dead Sea Scrolls fragment contains part of the verse, indicating that the core message has been preserved across these texts.
נִֽאֻפַ֤יִךְ וּמִצְהֲלוֹתַ֙יִךְ֙ זִמַּ֣ת זְנוּתֵ֔ךְ עַל־ גְּבָעוֹת֙ בַּשָּׂדֶ֔ה רָאִ֖יתִי שִׁקּוּצָ֑יִךְ א֥וֹי לָךְ֙ יְר֣וּשָׁלִַ֔ם לֹ֣א תִטְהֲרִ֔י אַחֲרֵ֥י מָתַ֖י עֹֽד׃ פ
15 of the 17 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.
לא תטהרי אחרי [מתי] [עד]
5 words of the verse are on this fragment — 2 partly restored, 2 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 Jeremiah 13:27
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.
נִאֻף (ni'uph) primarily means 'adultery' and is derived from the root word for 'to commit adultery.' It can also figuratively refer to idolatrous worship. The entries consistently focus on its meaning related to infidelity.
[נִאֻף] n.[m.] adultery
base
H5004 נִאֻף
5004 ni'uph nee-oof'
from 5003; adultery:--adultery.
see HEBREW for 05003
נִאֻף (ni.uph) — adultery.
1) adultery
1a) idolatrous worship (fig.)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
מַצְהָלָה (matshalah) refers to the sound of neighing, specifically associated with impatience for battle or lust. It is derived from the root word meaning to whinny. The entries consistently define it as a noun related to the sound made by horses.
[מַצְהָלָה] n.f. neighing
base
H4684 מַצְהָלָה
4684 matshalah mats-haw-law'
from 6670; a whinnying (through impatience for battle or
lust):--neighing.
see HEBREW for 06670
מַצְהָלָה (mats.ha.lah) — neighing.
neighing
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp2fs
זִמָּה (zimmah) refers to a plan or device, particularly one that is wicked or malicious. It encompasses meanings related to evil intentions, such as lewdness and mischief. The term is derived from a root meaning to plot or devise, and it captures various forms of moral wrongdoing, including adultery and idolatry.
זִמָּה n.f. plan, device, wickedness
base
H2154 זִמָּה plan, device, wickedness
2154 zimmah zim-maw'
or zammah {zam-maw'}; from 2161; a plan, especially a bad
one:--heinous crime, lewd(-ly, -ness), mischief, purpose,
thought, wicked (device, mind, -ness).
see HEBREW for 02161
זִמָּה (zim.mah) — wickedness.
1) plan, device, wickedness, evil plan, mischievous purpose
1a) plan, purpose
1b) evil device, wickedness
1c) not chaste, incest, licentiousness, adultery, idolatry, harlotry
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
זְנוּת (znuwth) refers to fornication and can also imply infidelity or idolatry. It is derived from the root word that means to commit adultery. The term encompasses sexual immorality and is used in various contexts, including religious and metaphorical senses.
זְנוּת n.f.abstr. fornication
sexual
international
religious
base
H2184 זְנוּת
2184 znuwth zen-ooth'
from 2181; adultery, i.e. (figuratively) infidelity,
idolatry:--whoredom.
see HEBREW for 02181
זְנוּת (ze.nut) — fornication.
fornication, harlotry
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
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
גִּבְעָה (gib'ah) means 'hill' and refers to a small elevation of land. It can denote a place of worship or be used in place names, often associated with illicit worship. The word is feminine and is derived from a related term for a hillock. It appears in various contexts, including poetic uses.
גִּבְעָה n.f. hill
base
H1389 גִּבְעָה hill
1389 gib`ah ghib-aw'
feminine from the same as 1387; a hillock:--hill, little
hill.
see HEBREW for 01387
גִּבְעָה (giv.ah) — Gibeath-(elohim).
Gibeath - a place or worship
This name means hill
1a) hill
גִּבְעָה (giv.ah) — Gibeath-(haaraloth).
This name means hill
Another name of gil.gal (גִּלְגָּל "Gilgal" H1537G)
גִּבְעָה (giv.ah) — hill.
1) hill
1a) hill (lower than a mountain)
1b) as a place of illicit worship
1c) poetic for mountain
1d) used in place names
גִּבְעָה (giv.ah) — Gibeat.
This name means hill
Another spelling of giv.ah (גִּבְעָה "Gibeah" H1390H)
N-fp — Noun common · feminine plural absoluteHNcfpa
From the Hebrew Gibeah, meaning a curved round hill. But our translators have also employed the same English word for the very different term har , which has a much more extended sense than gibeah , meaning a whole district. For instance, in (Exodus 24:4) the "hill" is the same which is elsewhere in the same chapter, vs. (Exodus 24:12,13,18) etc., and book consistently and accurately rendered "mount" and "mountain." The "country of the hills," in (1:7; Joshua 9:1; 10:40; 11:16) is the elevated district of Judah, Benjamin and Ephraim, which is correctly called "the mountain" in the earliest descriptions of Palestine, (Numbers 13:29) and in many subsequent passages.
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
שִׁקּוּץ (shiqquwts) refers to a detested or abominable thing, particularly in the context of idolatry. It is derived from a root meaning 'disgusting' or 'filthy.' The term is used to describe both idols and things that are considered detestable, highlighting its strong negative connotation.
שִׁקּוּץ, שִׁקֻּץ n.m. detested thing
base
H8251 שִׁקּוּץ, שִׁקֻּץ detested thing
8251 shiqquwts shik-koots'
or shiqquts {shik-koots'}; from 8262; disgusting, i.e.
filthy; especially idolatrous or (concretely) an idol:--
abominable filth (idol, -ation), detestable (thing).
see HEBREW for 08262
שִׁקּוּץ (shiq.quts) — abomination.
detestable thing or idol, abominable thing, abomination, idol, detested thing
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
אוֹי (oy) is an interjection expressing grief or despair, often translated as 'woe!' or 'alas!'. It likely originates from a root meaning to cry out, emphasizing its use as a passionate lamentation. The entries consistently highlight its emotional intensity without significant disagreement.
אוֹי interj. (onomatop.) woe! an impassioned expression of grief and despair
base
H188 אוֹי (onomatop.) woe! an empassioned expression of grief and despair
188 'owy o'-ee
probably from 183 (in the sense of crying out after);
lamentation; also interjectionally Oh!:--alas, woe.
see HEBREW for 0183
אוֹי (oy) — woe!.
1) woe! alas! oh!
1a) passionate cry of grief or despair
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
טָהֵר (taher) means to be clean or pure, covering physical, ceremonial, and moral aspects of purity. It can refer to being free from disease, ceremonially clean, or morally innocent. The verb has various forms, including Qal (to be clean), Piel (to cleanse), and Hithpael (to purify oneself). Brown-Driver-Briggs notes a specific instance of miraculous cleansing related to leprosy.
טָהֵר vb. be clean, pure
Qal
be clean, i.e. (miraculously) freed from leprosy by washing in the Jordan
be clean ceremonially
be clean morally
Pi.
cleanse, purify
pronounce clean, ceremonially
perform the ceremony of cleansing
Pu. a land not cleansed
Hithp.
purify oneself
present oneself for purification
base
H2891 טָהֵר be clean, pure
2891 taher taw-hare'
a primitive root; properly, to be bright; i.e. (by
implication) to be pure (physical sound, clear, unadulterated;
Levitically, uncontaminated; morally, innocent or holy):--be
(make, make self, pronounce) clean, cleanse (self), purge,
purify(-ier, self).
טָהֵר (ta.her) — be pure.
1) to be clean, be pure
1a) (Qal)
1a1) to be clean (physically-of disease)
1a2) to be clean ceremonially
1a3) to purify, be clean morally, made clean
1b) (Piel)
1b1) to cleanse, purify
1b1a) physically
1b1b) ceremonially
1b1c) morally
1b2) to pronounce clean
1b3) to perform the ceremony of cleansing
1c) (Pual) to be cleansed, be pronounced clean
1d) (Hithpael)
1d1) to purify oneself
1d1a) ceremonially
1d1b) morally
1d2) to present oneself for purification
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
klen (Anglo-Saxon cloene, "clear," "pure"): Rendering four Hebrew roots: bar, etc., "purify," "select," "make shining"; zakh, etc., "bright," "clean" "pure"; naqi, "free from," "exempt"; Taher, "clean," "pure," "empty," "bright" (?) the principal root, rendered "clean" 80 times (the King James Version); occurring in all its forms in various renderings about 200 times; also one Greek root, katharos, etc., akin to castus, "chaste," "free from admixture or adhesion of anything that soils, adulterates, corrupts" (Thayer's Lexicon). The physical, ritual, ethical, spiritual, figurative uses continually overlap, especially the last four.
1. Physical:
The physical use is infrequent: "Wash .... with snow water, and make my hands never so clean" (zakhakh, Job 9:30; figurative also); "clean provender" (hamits, the Revised Version (British and…
Clean
The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21.
The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmpc
מָתַי (mathay) is an adverb meaning 'when?' It is derived from an unused root that suggests extension, particularly in relation to time. The word is used interrogatively to ask about timeframes, such as 'how long?' or 'until when?'. It appears in contexts that require a temporal inquiry.
מָתַי 43 interrog.adv. when?
base
H4970 מָתַי when?
4970 mathay maw-thah'ee
from an unused root meaning to extend; properly, extent (of
time); but used only adverbially (especially with other
particle prefixes), when (either relative or
interrogative):--long, when.
מָתַי (ma.tay) — how.
1) when?
1a) with prep
1a1) against when?, until when?, how long?, after how long?
HTi — ParticleHTi
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HAcmsa — HAcmsa