Jeremiah 15:9 — Word Study
WLCאֻמְלְלָ֞ה יֹלֶ֣דֶת הַשִּׁבְעָ֗ה נָפְחָ֥ה נַפְשָׁ֛הּ בָּ֥א שִׁמְשָׁ֛הּ בְּעֹ֥ד יוֹמָ֖ם בּ֣וֹשָׁה וְחָפֵ֑רָה וּשְׁאֵֽרִיתָ֗ם לַחֶ֧רֶב אֶתֵּ֛ן לִפְנֵ֥י אֹיְבֵיהֶ֖ם נְאֻם־ יְהוָֽה׃ ס
BSAThe motheryâlad [bearer of seven, a woman who has given birth to seven children] of sevenshebaʻ will grow faintʼâmal■ [become weak, languish] she will breathenâphach■ her last breathnephesh [give up the ghost, expire] Her sunshemesh [source of life, vitality] will setbôwʼ■ while it is stillʻôwd dayyôwmâm [in the midst of her life, prematurely] she will be disgracedbûwsh■ [ashamed, put to shame] and humiliatedchâphêr■ [confounded, brought low] And the restshᵉʼêrîyth [remnant, remaining ones] I will putnâthan▸ to the swordchereb [deliver to destruction, give over to death] in the presencepânîym of their enemiesʼôyêb [before those who hate them] declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, the covenant God]
| Greek | English | Parsing |
|---|---|---|
| אֻמְלְלָ֞ה | she has grown feeble | Verb, Pual, perfect third person feminine singular |
| יֹלֶ֣דֶת | [one who] bore | Verb, Qal, participle (active) feminine singular common |
| הַשִּׁבְעָ֗ה | seven [children] | Particle |
| נָפְחָ֥ה | it has panted | Verb, Qal, perfect third person feminine singular |
| נַפְשָׁ֛הּ | breath her | Noun common feminine singular construct, suffix |
| בָּ֥א | it went | Verb, Qal, perfect third person masculine singular |
| שִׁמְשָׁ֛הּ | sun her | Noun common both singular construct, suffix |
| בְּעֹ֥ד | while still | Preposition |
| יוֹמָ֖ם | by day | Adverb |
| בּ֣וֹשָׁה | she is ashamed | Verb, Qal, perfect third person feminine singular |
| וְחָפֵ֑רָה | and she is abashed | Conjunction, verb qal perfect third person feminine singular |
| וּשְׁאֵֽרִיתָ֗ם | and remnant their | Conjunction, noun common feminine singular construct, suffix |
| לַחֶ֧רֶב | to the sword | Preposition, noun common feminine singular absolute |
| אֶתֵּ֛ן | I will give | Verb, Qal, imperfect first person common singular |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| אֹיְבֵיהֶ֖ם | enemies their | Verb qal participle (active) masculine plural common, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The mother of seven will grow faint; she will breathe her last breath. Her sun will set while it is still day; she will be disgraced and humiliated. And the rest I will put to the sword in the presence of their enemies,” declares the LORD. |
| KJV | She that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while it was yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD. |
| ASV | She that hath borne seven languisheth; she hath given up the ghost; her sun is gone down while it was yet day; she hath been put to shame and confounded: and the residue of them will I deliver to the sword before their enemies, saith Jehovah. |
| YLT | Languished hath the bearer of seven, She hath breathed out her spirit, Gone in hath her sun while yet day, It hath been ashamed and confounded, And their residue to the sword I give up before their enemies, An affirmation of Jehovah. |
| WEB | She who has borne seven languishes. She has given up the spirit. Her sun has gone down while it was yet day. She has been disappointed and confounded. I will deliver their residue to the sword before their enemies,” says Yahweh. |
| BBE | The mother of seven is without strength; her spirit is gone from her, her sun has gone down while it is still day: she has been shamed and overcome: and the rest of them I will give up to the sword before their haters, says the Lord. |
Where they part company is אֻמְלְלָ֞ה — see How Translations Differ.
The main clause presents the mother's condition, followed by descriptions of her fate and the fate of the remnant, creating a comprehensive picture of despair.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַל
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 15:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment of Judahgenerated
Jeremiah 15:9 depicts the deep anguish of a mother who has borne seven children, now facing the sorrow of their loss. This verse is part of a larger context where God expresses the consequences of disobedience among His people, illustrating the profound grief that accompanies judgment. The imagery of the sun setting while it is still day emphasizes the premature end of life and hope, resonating with the themes of loss and despair found throughout the book of Jeremiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 2:5 | The well-fed hire themselves out for food, but the starving hunger no more. The barren woman gives birth to seven, but she who has many sons pines away. |
| 2 | Isaiah 47:9 | These two things will overtake you in a moment, in a single day: loss of children, and widowhood. They will come upon you in full measure, in spite of your many sorceries and the potency of your spells. |
| 3 | Lamentations 1:1 | How lonely lies the city, once so full of people! She who was great among the nations has become a widow. The princess of the provinces has become a slave. |
| 4 | Lamentations 4:10 | The hands of compassionate women have cooked their own children, who became their food in the destruction of the daughter of my people. |
| 5 | Amos 8:9–10 | And in that day, declares the Lord GOD, I will make the sun go down at noon, and I will darken the earth in the daytime. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֻמְלְלָ֞ה, 'um.le.Lahgenerated
The verb אָמַל (amal) means to weaken or grow feeble. In this context, it describes the emotional and physical state of the mother, who is overwhelmed by grief and loss. The use of the Pual form indicates that this state is caused by external circumstances, reflecting the depth of her suffering.
This word conveys a sense of languishing, which aligns with the broader theme of mourning in the verse. The mother, once vibrant and full of life, is now depicted as weak and fading, illustrating the devastating impact of loss on her spirit.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb אֻמְלְלָ֞ה, she has grown feeble, governs the first clause, with multiple phrases following that describe her condition and the consequences. The structure highlights the mother's plight, followed by the fate of her sun and the remnant.
The order of the phrases emphasizes the progression of despair: first the mother's weakness, then the setting of her sun, and finally the fate of the remnant, illustrating a comprehensive picture of loss.
Septuagint Backgroundgenerated
The Septuagint translates אֻמְלְלָ֞ה as ἐκενώθη, which suggests a state of being emptied or made desolate. This choice reflects a broader interpretation of the mother's condition, emphasizing not just her weakness but a profound sense of abandonment.
This translation choice indicates a shift from a focus on physical weakness to a more existential despair, highlighting the depth of the mother's suffering in the face of loss.
In plain words — the whole versegenerated
Jeremiah 15:9 describes a mother who has lost her seven children, showing her deep sorrow and despair. The sun setting while it is still day symbolizes her life and hope being cut short. The verse warns of the destruction that awaits the remnant of her people, emphasizing the heavy consequences of their actions.
Frequently Asked Questionsgenerated
It signifies the deep emotional and physical toll of losing her children, illustrating the profound grief and despair she experiences.
This imagery conveys the idea of premature loss and the abrupt end of life and hope, symbolizing the tragedy of the mother's situation.
This refers to the remaining people who will face destruction, indicating the severity of God's judgment upon His people.
It encapsulates the themes of mourning, judgment, and the consequences of disobedience, highlighting the emotional weight of God's message through the prophet.
Reflection Questionsgenerated
- In what ways can I relate to the feelings of loss and grief expressed in this verse?
- How does understanding the consequences of disobedience impact my own life choices?
- What can this passage teach me about the importance of hope in times of despair?
- How can I support others who are experiencing similar feelings of sorrow and loss?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss themes of judgment and prophecy. Quotations from Irenaeus, Cyprian, and Lactantius illustrate their interpretations.
“In that day, says the Lord, the sun shall go down at noon, and there shall be darkness over the earth in the clear day. I will turn your feast days into mourning,Early Church Fathers on Jeremiah 15 →
The Scriptures prophesied that at noon in Christ’s passion there should be darkness. In Amos it says, “And it shall come to pass in that day, says the Lord, the sun shall set at noon, and the day of light shall be darkened.Early Church Fathers on Jeremiah 15 →
What more can now be said respecting the crime of the Jews, than that they were then blinded and seized with incurable madness,Early Church Fathers on Jeremiah 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 15:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShe that hath borne seven languisheth,.... Either the mother that has borne many children, seven being put for a large number, now being able to bear no more, and being bereaved of what she had, and
Read John Gill on Jeremiah 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShe that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while it was yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the
Read Robert Jamieson on Jeremiah 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSeven signifies many, . The prophet complains that Jerusalem, or the country of Judah, that had been very numerous in people, now grew feeble, neither able to maintain those she had borne, nor yet to bear more. Her sun is gone down while it was yet day; in the midst of her prosperity she became thus miserable. She hath been ashamed and confounded: a part of them were confounded by the judgments of God, which came upon them before their captivity. For the remainder of them, (saith God,) they shall be destroyed by the sword of the enemy.
Read Matthew Poole on Jeremiah 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 15:9 She that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while [it was] yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD.Ver. 9. She that hath born seven languisheth.] Jerusalem, that mater multipara, a fruitful mother. She hath given up the ghost.] Heb., She putteth out her soul. We read of some mothers who, hearing of their sons to be slain in battle, have fallen down dead in the place. Her sun is gone down.] See on Amos 8:9. A Christian, when at worst, can sing, Non omnium dierum sol occidit, Not on all days the sun sets. I look for better days yet.
Read John Trapp on Jeremiah 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) She that hath borne seven.—In the picture of the previous verse the glory of the mother was found in the valour of her son, here in the number of her children. “Seven,” as the perfect number, represented, as in 1 Samuel 2:5, Rth 4:15, the typical completeness of the family. Her sun is gone down while it was yet day.—The image of this eclipse of all joy and brightness may possibly have been suggested by the actual eclipse of the sun (total in Palestine), Sept. 30; B.C. 610, the year of the battle of Megiddo, just as the earthquake in the reign of Uzziah suggested much of the imagery of Isaiah and Amos (Isaiah 2:19; Amos 1:1-2; Amos 4:11; Zechariah 14:5). A like image meets us in Amos 8:9.
Read Charles John Ellicott on Jeremiah 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. She that hath borne seven] She that hath had a numerous offspring; Jerusalem, the parent of so many cities, villages, and families in the land. Seven signifies a complete or full number.
Read AdamClarke on Jeremiah 15 →CambridgeThe Cambridge Bible for Schools and Colleges9. She that hath borne seven] and therefore, from the Jewish point of view, might have thought herself secure and prosperous. Seven was the perfect number. Cp. 1 Samuel 2:5. hath given up the ghost] hath died. while it was yet day] before she had reached the evening of her life. Cp. Amos 8:9.
Read Cambridge on Jeremiah 15 →Albert Barnes1798–1870Barnes' Notes on the BibleShe hath been ashamed - Or, “is ashamed.” To a Hebrew mother to be childless was a disgrace. Many consider that Jeremiah 15:7-9 refer to the battle of Megiddo, and depict the consternation of Jerusalem at that sad event.
Read Albert Barnes on Jeremiah 15 →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
The mother of seven will grow faint; she will breathe her last breath. Her sun will set while it is still day; she will be disgraced and humiliated. And the rest I will put to the sword in the presence of their enemies,” declares the LORD.
She who has borne seven languishes. She has given up the spirit. Her sun has gone down while it was yet day. She has been disappointed and confounded. I will deliver their residue to the sword before their enemies,” says Yahweh.
The mother of seven will grow faint; she will breathe her last breath. Her sun will set while it is still day; she will be disgraced and humiliated. And the rest I will put to the sword in the presence of their enemies,” declares the LORD.
The mother who had seven children will grow faint. All the breath will go out of her. Her pride and joy will be taken from her in the prime of their life. It will seem as if the sun had set while it was still day. She will suffer shame and humiliation. I will cause any of them who are still left alive to be killed in war by the onslaughts of their enemies,” says the Lord.
Tyndale line
She that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while it was yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD.
She that hath borne seven languisheth; she hath given up the ghost; her sun is gone down while it was yet day; she hath been put to shame and confounded: and the residue of them will I deliver to the sword before their enemies, saith Jehovah.
She that hath borne seven languisheth; she hath given up the ghost; her sun is gone down while it was yet day; she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD.
She that hath borne seven languisheth: she hath resigned her breath; her sun is gone down while it was yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD.
Shee that hath borne seuen, hath bene made weake: her heart hath failed: the sunne hath failed her, whiles it was day: she hath bene confounded, and ashamed, and the residue of them will I deliuer vnto the sworde before their enemies, sayth the Lord.
Strictly literal
She that hath borne seven languisheth, she hath given up the ghost; her sun is gone down while it is yet day; she is put to shame and confounded. And the residue of them will I give up to the sword before their enemies, saith Jehovah.
Languished hath the bearer of seven, She hath breathed out her spirit, Gone in hath her sun while yet day, It hath been ashamed and confounded, And their residue to the sword I give up before their enemies, An affirmation of Jehovah.
The bearer of seven has languished, || She has breathed out her spirit, || Her sun has gone in while yet day, || It has been ashamed and confounded, || And I give up their remnant to the sword before their enemies,” || A declaration of YHWH.
She that had born seven children fadeth away; she breatheth out her soul, her sun is set while it is yet day; she is made ashamed and put to the blush:—and their residue will I give up to the sword before their enemies, saith the Lord.
The mother who has borne seven children will waste away. She will gasp. Her sun will set while it is still day. She will be ashamed and embarrassed, for I will give those who remain to the sword in the presence of their enemies —this is Yahweh's declaration.”
From the Latin
She that hath borne seven is become weak, her soul hath fainted away: her sun is gone down, while it was yet day: she is confounded, and ashamed: and the residue of them I will give up to the sword in the sight of their enemies, saith the Lord.
Simplified
A mother of seven children will collapse; she will gasp for breath. Her sun will set while it's still daytime; she will be ashamed and humiliated. I will let the enemies kill the rest of them, declares the Lord.
The mother of seven is without strength; her spirit is gone from her, her sun has gone down while it is still day: she has been shamed and overcome: and the rest of them I will give up to the sword before their haters, says the Lord.
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 in their wording, with 16 of the 18 words matched. The differences in word order and phrasing in the Septuagint reflect its own interpretative choices, but the essential message of the verse remains consistent across both texts.
אֻמְלְלָ֞ה יֹלֶ֣דֶת הַשִּׁבְעָ֗ה נָפְחָ֥ה נַפְשָׁ֛הּ בָּ֥א שִׁמְשָׁ֛הּ בְּעֹ֥ד יוֹמָ֖ם בּ֣וֹשָׁה וְחָפֵ֑רָה וּשְׁאֵֽרִיתָ֗ם לַחֶ֧רֶב אֶתֵּ֛ן לִפְנֵ֥י אֹיְבֵיהֶ֖ם נְאֻם־ יְהוָֽה׃ ס
16 of the 18 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 15:9
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.
אָמַל (amal) is a Hebrew verb meaning to be weak or to languish. It conveys a sense of drooping or becoming feeble, often associated with emotional or physical exhaustion. The entries highlight its use in various forms, such as the Qal and Pu'al, indicating states of weakness or feebleness.
[אָמַל] vb. be weak, languish
Qal how weak is thy heart!
Pu‛l. be or grow feeble, languish
base
H535 [אָמַל] be weak, languish
535 'amal aw-mal'
a primitive root; to droop; by implication to be sick, to
mourn:--languish, be weak, wax feeble.
אָמַל (a.mal) — to weaken.
1) to be weak, to droop, to languish, to be exhausted
1a) (Qal) pass participle (of the heart)
1a1) to be weak
1a2) to droop
1b) (Pulal)
1b1) to be or grow feeble
1b2) to languish
V-K-Perf-3fs — Verb · Pual · perfect third person feminine singularHVPp3fs
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal — Verb · Qal · participle (active) feminine singular commonHVqrfsc
bor: According to the Book of the Covenant (Ex 20:20-23:33) a slave whom his master had purchased was to be released after six years. Should he choose to remain in his master's service a religious ceremony was necessary to ratify his decision. "Then his master shall bring him unto God" (better than "unto the judges" of the King James Version), "and shall bring him to the door, or unto the doorpost; and his master shall bore his ear through with an awl" (Ex 21:6). It is highly improbable that "unto God" means "to a sanctuary"; for there was no special reason for performing this ceremony near the door of a sanctuary. On the other hand the entrance to a private house was a sacred spot. According to primitive thinking near the door dwelt the household gods whose function it was to…
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Art | Adj — ParticleHTd/Acbsa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
נָפַח (naphach) is a Hebrew verb meaning to breathe or blow. It encompasses a range of actions including inflating, scattering, and even causing life to expire. The word can be used in various forms, such as Qal (to breathe), Pual (to be blown), and Hiphil (to cause to breathe out). The entries do not indicate any significant disagreement among lexicons.
[נָפַח] vb. breathe, blow
Qal breathe, blow
Pu. a fire not blown
Hiph. (or if) the life of its (the land’s) owners I have caused them to breathe out
base
H5301 נָפַח breathe, blow
5301 naphach naw-fakh'
a primitive root; to puff, in various applications
(literally, to inflate, blow hard, scatter, kindle, expire;
figuratively, to disesteem):--blow, breath, give up, cause to
lose (life), seething, snuff.
נָפַח (na.phach) — to breathe.
1) to breathe, blow, sniff at, seethe, give up or lose (life)
1a) (Qal) to breathe, blow
1b) (Pual) to be blown
1c) (Hiphil) to cause to breathe out
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3fs — Verb · Qal · perfect third person masculine singularHVqp3ms
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3fs
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)
Prep | Adv — PrepositionHR/Acmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
יוֹמָם (yowmam) refers to the concept of daytime or the period of light in a day. It functions both as a noun meaning 'daytime' and as an adverb meaning 'by day.' The word is derived from יוֹם (yom), which means 'day.'
יוֹמָם 51 subst. and adv. daytime, by day
base
H3119 יוֹמָם subst. and adv. daytime, by day
3119 yowmam yo-mawm'
from 3117; daily:--daily, (by, in the) day(-time).
see HEBREW for 03117
יוֹמָם (yo.mam) — by day.
adv
1) by day, in the daytime
subst
2) daytime
Adv — AdverbHD
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
חָפֵר (chapher) is a Hebrew verb meaning to be abashed or ashamed. It can refer to feeling embarrassed or confounded, and in the Hiphil form, it indicates causing someone else to feel shame. The word is built from a primitive root related to detection, emphasizing the emotional response of shame.
[חָפֵר] vb. be abashed, ashamed
Qal be abashed, ashamed
Hiph. display shame
base
H2659 חָפֵר be abashed, ashamed
2659 chapher khaw-fare'
a primitive root (perhaps rath. the same as 2658 through the
idea of detection): to blush; figuratively, to be ashamed,
disappointed; causatively, to shame, reproach:--be ashamed, be
confounded, be brought to confusion (unto shame), come (be put
to) shame, bring reproach.
see HEBREW for 02658
חָפֵר (cha.pher) — be ashamed.
1) to be ashamed, be confounded, be abashed, feel abashed
1a) (Qal) to be ashamed, be abashed
1b) (Hiphil) to display shame, demonstrate shame, cause embarrassment
Conj | V-Qal-Perf-3fs — Conjunction · verb qal perfect third person feminine singularHC/Vqp3fs
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3mp
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3mp
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt