Jeremiah 14:21 — Word Study
WLCאַל־ תִּנְאַץ֙ לְמַ֣עַן שִׁמְךָ֔ אַל־ תְּנַבֵּ֖ל כִּסֵּ֣א כְבוֹדֶ֑ךָ זְכֹ֕ר אַל־ תָּפֵ֥ר בְּרִֽיתְךָ֖ אִתָּֽנוּ׃
BSAFor the sake ofmaʻan Your nameshêm [holy, revered, identity, character] do notʼal [absolutely not, under no circumstances] despise usnâʼats▸ [reject, scorn] do notʼal [by no means] disgracenâbêl▸ [bring shame to, dishonor] Your gloriouskâbôwd [majestic, honorable] thronekiççêʼ [seat of power, authority] Rememberzâkar [keep in mind, recall] Your covenantbᵉrîyth [promise, agreement] with usʼêth do notʼal [on no account] break itpârar▸ [violate, fail to keep]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּנְאַץ֙ | you spurn | Verb, Qal, jussive second person masculine singular |
| לְמַ֣עַן | for [the] sake of | Particle |
| שִׁמְךָ֔ | name your | Noun common masculine singular construct, suffix |
| אַל־ | may not | Particle |
| תְּנַבֵּ֖ל | you treat with contempt | Verb, Piel, jussive second person masculine singular |
| כִּסֵּ֣א | [the] throne of | Noun common, masculine singular construct |
| כְבוֹדֶ֑ךָ | glory your | Noun common masculine singular construct, suffix |
| זְכֹ֕ר | remember | Verb, Qal, imperative second person masculine singular |
| אַל־ | may not | Particle |
| תָּפֵ֥ר | you break | Verb, Hiphil, imperfect second person masculine singular |
| בְּרִֽיתְךָ֖ | covenant your | Noun common feminine singular construct, suffix |
| אִתָּֽנוּ׃ | with us | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the sake of Your name do not despise us; do not disgrace Your glorious throne. Remember Your covenant with us; do not break it. |
| KJV | Do not abhor us, for thy name’s sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. |
| ASV | Do not abhor us, for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us. |
| YLT | Do not despise, for Thy name's sake, Dishonour not the throne of Thine honour, Remember, break not Thy covenant with us. |
| WEB | Do not abhor us, for your name’s sake. Do not disgrace the throne of your glory. Remember, and don’t break your covenant with us. |
| BBE | Do not be turned from us in disgust, because of your name; do not put shame on the seat of your glory: keep us in mind, let not your agreement with us be broken. |
The translations agree on the essential meaning of the verse.
The verse is structured around a central plea, with multiple imperatives reflecting the urgency of the people's requests.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָאַץ
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 14:21
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 Plea of the Peoplegenerated
Jeremiah 14:21 captures a moment of desperation where the people of Judah implore God to remember His covenant and not to reject them. They acknowledge their sins and express their fear of disgrace, emphasizing the importance of God's name and His throne. This plea reflects their understanding of God's character and their reliance on His promises, echoing themes found throughout the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 14:19 | Have You rejected Judah completely? Do You despise Zion? Why have You stricken us so that we are beyond healing? We hoped for peace, but no good has come, and for the time of healing, but there was only terror. |
| 2 | Leviticus 26:11 | And I will make My dwelling place among you, and My soul will not despise you. |
| 3 | Deuteronomy 32:19 | When the LORD saw this, He rejected them, provoked to anger by His sons and daughters. |
| 4 | Psalm 51:11 | Cast me not away from Your presence; take not Your Holy Spirit from me. |
| 5 | Psalm 106:40 | So the anger of the LORD burned against His people, and He abhorred His own inheritance. |
The Treasury of Scripture Knowledge — 34 references, hung on the phrase they belong to
The Key Word — אַל, 'al-generated
The Hebrew word אַל (al) is a negative particle meaning 'not' or 'no,' often expressing a wish or prohibition. It is used here to emphasize the people's urgent plea to God, underscoring their desire for divine mercy and intervention.
In this context, אַל appears twice, reinforcing their request that God should not despise or disgrace them. The repetition serves to heighten the emotional weight of their appeal.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses do not despise and do not disgrace to convey the people's plea.
Sentence Structuregenerated
The finite verb זְכֹ֕ר, remember, governs the verse, with several phrases depending on it. The structure is built around the people's plea, with multiple clauses expressing their requests and concerns.
The use of negative particles אַל before the verbs emphasizes the urgency of their requests, while the imperative form of זְכֹ֕ר highlights their direct appeal to God.
Septuagint Backgroundgenerated
The Septuagint translates אַל as μὴ, maintaining the negative force of the original Hebrew. This choice reflects the same plea for divine action and remembrance.
The Greek word διὰ is used for לְמַ֣עַן, which similarly conveys purpose, emphasizing the reason behind their plea.
In plain words — the whole versegenerated
Jeremiah 14:21 shows the people of Judah asking God not to reject them or bring shame upon His throne. They remember their covenant with Him and plead for His mercy, highlighting their reliance on His promises.
Frequently Asked Questionsgenerated
It signifies a deep concern for God's favor and a recognition of their own failures, pleading for mercy instead of judgment.
The throne symbolizes God's authority and glory, and the people are asking Him not to allow their actions to bring disgrace to His name.
Remembering the covenant reflects the people's hope that God will remain faithful to His promises despite their shortcomings.
This verse encapsulates the themes of repentance, divine mercy, and the importance of covenant in the relationship between God and His people.
Reflection Questionsgenerated
- In what ways do I recognize my own failures and seek God's mercy?
- How can I better understand the significance of God's name in my life?
- What does it mean for me to remember God's promises in difficult times?
- How can I ensure that my actions reflect honor to God's throne?
The early church on this verse — how the Fathers read it
Early commentators like Jerome reflect on the significance of God's throne and the people's plea for mercy, drawing from this verse to emphasize God's faithfulness.
We should not think that the glorious throne of God is only the throne of the temple, which was repeatedly destroyed, but that it is also every saint who is cast down and destroyed when he offends God by his multitude of sins,Early Church Fathers on Jeremiah 14 →
Do not put us to shame because of your name, and do not bring disgrace upon us. Remember your glorious throne; do not invalidate your covenant with us.Early Church Fathers on Jeremiah 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 14:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDo not abhor us, for thy name's sake,.... Which was called upon them, and which they called upon; they deserved to be abhorred, they had done those things which might justly render them abominable,
Read John Gill on Jeremiah 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDo not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us.
Read Robert Jamieson on Jeremiah 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe thing which the prophet deprecateth is, the judgments come already and further coming upon this people, the famine, sword, and pestilence, with the drought, under the sad consequents of which they at present laboured; but he prays for the removal of these judgments, and the prevention of such as were yet to come, in this phrase, Do not abhor us; noting to us that the love of God to a people is the root of all good which they can expect, and his hatred and displeasure the root of all the evil that can betide them. Here are divers arguments brought to back this petition. 1. For thy name’ s sake; that is, thine honour and glory sake; an argument often made use of in holy writ, in the…
Read Matthew Poole on Jeremiah 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 14:21 Do not abhor [us], for thy name’ s sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. Ver. 21. Do not abhor us, for thy name’ s sake.] This was to "continue instant in prayer." This was to pray on, and not to faint. If thy suit be not honest, never begin it; and if it be, never leave it. Do not disgrace the throne of thy glory.] The temple, and the ark in it. The Romans held the extinction of the Vestal fire a sign of the destruction of their city, be the cause thereof what it will. We may well think the same of the loss of God’ s ordinances, which therefore we must deprecate, as here, with all our might; for as Bodin said well of…
Read John Trapp on Jeremiah 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Do not abhor us . . .—Even in the English, and yet more in the Hebrew, we seem to hear the broken accents, words and sobs intermingled, of the agony of the prayer. “Abhor us not . . . disgrace not . . . remember, break not.” The prophet can make no plea of extenuation, but he can appeal to the character of God, and urge, with a bold anthropomorphism, that mercy is truer to that character than rigorous justice, and that His covenant with Israel pledges Him to that mercy. The throne of thy glory.—This is, of course, the Temple (see Jeremiah 17:12). Shall that become a bye-word of reproach, scorned (so the word means) as a fool is scorned?
Read Charles John Ellicott on Jeremiah 14 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Do not disgrace the throne of thy glory] The temple. Let not this sacred place be profaned by impious and sacrilegious hands. Break not thy covenant] See Exodus 24:7-8; Exodus 19:5. They had already broken the covenant, and they wish God to fulfil his part. They ceased to be his people, for they abandoned themselves to idolatry; and yet they wished Jehovah to be their Lord; to defend, support, and fill them with all good things! But when the conditions of a covenant are broken by one of the contracting parties, the other party is not bound; and the covenant is necessarily annulled.
Read AdamClarke on Jeremiah 14 →
CambridgeThe Cambridge Bible for Schools and Colleges21. the throne of thy glory] Jerusalem, or more particularly the Temple, where the visible glory was enthroned above the Ark.
Read Cambridge on Jeremiah 14 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19-21. Do not abhor us — Again the prophet turns in still more importunate pleading to God. His burdened spirit pours out more impassioned supplications.
Read Daniel Denison Whedon on Jeremiah 14 →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
For the sake of Your name do not despise us; do not disgrace Your glorious throne. Remember Your covenant with us; do not break it.
Do not abhor us, for your name’s sake. Do not disgrace the throne of your glory. Remember, and don’t break your covenant with us.
For the sake of Your name do not despise us; do not disgrace Your glorious throne. Remember Your covenant with us; do not break it.
For the honor of your name, do not treat Jerusalem with contempt. Do not treat with disdain the place where your glorious throne sits. Be mindful of your covenant with us. Do not break it!
Tyndale line
Do not abhor us, for thy name’s sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us.
Do not abhor us, for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us.
Do not abhor us, for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us.
Do not abhor us , for thy name's sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us.
Doe not abhorre vs: for thy Names sake cast not downe the throne of thy glory: remember and breake not thy couenant with vs.
Strictly literal
For thy name's sake, do not spurn [us], do not disgrace the throne of thy glory: remember, break not thy covenant with us.
Do not despise, for Thy name's sake, Dishonour not the throne of Thine honour, Remember, break not Thy covenant with us.
Do not despise, for Your Name’s sake, || Do not dishonor the throne of Your glory, || Remember, do not break Your covenant with us.
Do not cast us off, for the sake of thy name, do not disgrace the throne of thy glory: remember, break not thy covenant with us.
Do not reject us! For the sake of your name, do not make your glorious throne a disgrace. Remember and do not break your covenant with us.
From the Latin
Give us not to be a reproach, for thy name’s sake, and do not disgrace in us the throne of thy glory: remember, break not thy covenant with us.
Simplified
Because of your own reputation please don't hate us; don't bring dishonor on your glorious throne. Please remember your agreement with us; don't break it.
Do not be turned from us in disgust, because of your name; do not put shame on the seat of your glory: keep us in mind, let not your agreement with us be broken.
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 largely agree on the wording of this verse, with only minor differences in structure. The Septuagint's translation aligns closely with the Hebrew, preserving the essential meaning and intent of the original text.
אַל־ תִּנְאַץ֙ לְמַ֣עַן שִׁמְךָ֔ אַל־ תְּנַבֵּ֖ל כִּסֵּ֣א כְבוֹדֶ֑ךָ זְכֹ֕ר אַל־ תָּפֵ֥ר בְּרִֽיתְךָ֖ אִתָּֽנוּ׃
12 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 14:21
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
נָאַץ (na'ats) is a Hebrew verb meaning to spurn or contemn. It has various forms including Qal, Piel, Hiphil, and Hithpolel, indicating different nuances of scorn and contempt. The word appears in contexts of disdain and provocation, with a notable reference in Ecclesiastes 12:5. The entries collectively emphasize its meanings related to despising and abhoring.
נָאַץ vb. contemn, spurn
Qal contemn
Pi. contemn, spurn
Hiph.
Hithpo‛el every day is my name contemned
base
H5006 נָאַץ contemn, spurn
5006 na'ats naw-ats'
a primitive root; to scorn; or (Ecclesiastes 12:5) by
interchange for 5132, to bloom:--abhor, (give occasion to)
blaspheme, contemn, despise, flourish, X great, provoke.
see HEBREW for 05132
נָאַץ (na.ats) — to spurn.
1) to spurn, contemn, despise, abhor
1a) (Qal) to spurn, contemn
1b) (Piel)
1b1) to spurn
1b2) to cause to contemn
1c) (Hiphil) to spurn
1d) (Hithpolel) to be contemned
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
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…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
נָבַל (nabal) has two main meanings: to be senseless or foolish, and to wither or fade. It can describe both a moral failing and a physical decline, such as a plant wilting. The word's usage in the Old Testament reflects these themes, though the lexicons do not present significant disagreement on its meanings.
נָבַל vb. be senseless, foolish
Qal if thou hast been foolish in lifting up thyself
Pi. regard or treat as a נָבָל (q.v.), i.e. with contumely
base
נָבֵל vb. sink or drop down, languish, wither and fall, fade
Qal
sink or drop down
usu. fall like a leaf, or flower wither and fall, fade
base
H5034a נָבֵל be senseless, foolish H5034b נָבֵל sink or dropdown, languish, wither and fall, fade
5034 nabel naw-bale'
a primitive root; to wilt; generally, to fall away, fail,
faint; figuratively, to be foolish or (morally) wicked;
causatively, to despise, disgrace:--disgrace, dishounour,
lightly esteem, fade (away, - ing), fall (down, -ling, off),
do foolishly, come to nought, X surely, make vile, wither.
נָבַל (na.val) — be senseless.
1) to be senseless, be foolish
1a) (Qal) to be foolish
1b) (Piel)
1b1) to regard or treat as foolish
1b2) to treat with contempt
נָבֵל (na.vel) — to wither.
1) to sink or drop down, languish, wither and fall, fade
1a) (Qal)
1a1) to sink or drop down
1a2) to fall, wither and fall, fade
1a3) to droop
V-Piel-Juss-2ms — Verb · Piel · jussive second person masculine singularHVpj2ms
כִּסֵּא (kis.se) refers to a seat of honour or throne, often associated with royal dignity and authority. It is derived from a root meaning 'covered' and encompasses meanings like stool and seat. The entries consistently highlight its significance in both literal and figurative contexts.
כִּסֵּא, כִּסֵּה 133 n.m. seat of honour, throne
base
H3678 כִּסֵּא, כִּסֵּה seat of honour, throne
3678 kicce' kis-say'
or kicceh {kis-say'}; from 3680; properly, covered, i.e. a
throne (as canopied):--seat, stool, throne.
see HEBREW for 03680
כִּסֵּא (kis.se) — throne.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
כִּסֵּא (kis.se) — (Hall of) the Throne.
Combined with u.lam (אוּלָם "Hall" H0197I)
This name means throne, seat
כִּסֵּא (kis.se) — throne: seat.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
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…
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
פָּרַר (pa.rar) is a Hebrew verb meaning to break or frustrate, with various forms indicating actions like splitting or dividing. It can refer to both literal and figurative breaking, such as violating or making something ineffective. The entries highlight different grammatical forms, including Hiphil and Qal, with uses in contexts like division or frustration.
[פָּרַר] vb. Hiph. break, frustrate
Hoph.
be frustrated
be broken
Pilp. he hath shattered me.
base
[פָּרַר] vb. split, divide
Qal Hithpō‛. split or cracked through in the earth
Pō‛êl thou didst divide the sea.
base
H6565a פָּרַר Hiph. break, frustrate H6565b פָּרַר split, divide
6565 parar paw-rar'
a primitive root; to break up (usually figuratively, i.e. to
violate, frustrate:--X any ways, break (asunder), cast off,
cause to cease, X clean, defeat, disannul, disappoint,
dissolve, divide, make of none effect, fail, frustrate, bring
(come) to nought, X utterly, make void.
פָּרַר (pa.rar) — to break.
1) to break, frustrate
1a) (Hiphil)
1a1) to break, violate
1a2) to frustrate, make ineffectual
1b) (Hophal)
1b1) to be frustrated
1b2) to be broken
1b3) to break
1c) (Pilpel) to break to bits, shatter
Also means: pur (פּוּר "to break" H6331)
פָּרַר (pa.rar) — to split.
1) to split, divide
1a) (Qal) to split, crack through
1b) (Poel) to break apart
1c) (Hithpoel) to be split, be cracked through
V-Hiphil-Juss-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
