Jeremiah 16:19 — Word Study
WLCיְהוָ֞ה עֻזִּ֧י וּמָעֻזִּ֛י וּמְנוּסִ֖י בְּי֣וֹם צָרָ֑ה אֵלֶ֗יךָ גּוֹיִ֤ם יָבֹ֙אוּ֙ מֵֽאַפְסֵי־ אָ֔רֶץ וְיֹאמְר֗וּ אַךְ־ שֶׁ֙קֶר֙ נָחֲל֣וּ אֲבוֹתֵ֔ינוּ הֶ֖בֶל וְאֵֽין־ בָּ֥ם מוֹעִֽיל׃
BSAO LORDYᵉhôvâh [Yehovah, The covenant Name of God] my strengthʻôz [power, might] and my fortressmâʻôwz [stronghold, refuge] my refugemânôwç [safe place, sanctuary] in the dayyôwm [period of time, era] of distresstsârâh [affliction, trouble] ◂the nationsgôwy [Gentiles, non-Hebrew peoples] will comebôwʼ▸ to Youʼêl from the endsʼepheç [farthest points, extremities] of the earthʼerets [land, world] and they will sayʼâmar▸ Our fathersʼâb [ancestors, forefathers] inheritednâchal■ [received, possessed] nothing butʼak liessheqer [deception, falsehood] worthless idolshebel [empty, vain, false gods, useless objects] of noʼayin benefit at allyaʻal [profit, value]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֞ה | O Yahweh | Noun proper |
| עֻזִּ֧י | strength my | Noun common masculine singular construct, suffix |
| וּמָעֻזִּ֛י | and stronghold my | Conjunction, noun common masculine singular construct, suffix |
| וּמְנוּסִ֖י | and place of escape my | Conjunction, noun common masculine singular construct, suffix |
| בְּי֣וֹם | in a day of | Preposition, noun common masculine singular construct |
| צָרָ֑ה | trouble | Noun common, feminine singular absolute |
| אֵלֶ֗יךָ | to you | Preposition, suffix |
| גּוֹיִ֤ם | nations | Noun common, masculine plural absolute |
| יָבֹ֙אוּ֙ | they will come | Verb, Qal, imperfect third person masculine plural |
| מֵֽאַפְסֵי־ | from [the] ends of | Preposition, noun common masculine plural construct |
| אָ֔רֶץ | [the] earth | Noun common, feminine singular absolute |
| וְיֹאמְר֗וּ | so they may say | Conjunction, verb qal third person masculine plural |
| אַךְ־ | surely | Adverb |
| שֶׁ֙קֶר֙ | falsehood | Noun common, masculine singular absolute |
| נָחֲל֣וּ | they possessed | Verb, Qal, perfect third person common plural |
| אֲבוֹתֵ֔ינוּ | ancestors our | Noun common feminine plural construct, suffix |
| הֶ֖בֶל | futility | Noun common, masculine singular absolute |
| וְאֵֽין־ | and not | Conjunction, noun common masculine singular construct |
| בָּ֥ם | [there was] in them | Preposition, suffix |
| מוֹעִֽיל׃ | a [thing that] profits | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, my strength and my fortress, my refuge in the day of distress, the nations will come to You from the ends of the earth, and they will say, “Our fathers inherited nothing but lies, worthless idols of no benefit at all. |
| KJV | O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. |
| ASV | O Jehovah, my strength, and my stronghold, and my refuge in the day of affliction, unto thee shall the nations come from the ends of the earth, and shall say, Our fathers have inherited nought but lies, even vanity and things wherein there is no profit. |
| YLT | O Jehovah, my strength, and my fortress, And my refuge in a day of adversity, Unto Thee nations do come from the ends of earth, And say, Only falsehood did our fathers inherit, Vanity, and none among them is profitable. |
| WEB | Yahweh, my strength, my stronghold, and my refuge in the day of affliction, the nations will come to you from the ends of the earth, and will say, “Our fathers have inherited nothing but lies, vanity and things in which there is no profit. |
| BBE | O Lord, my strength and my strong tower, my safe place in the day of trouble, the nations will come to you from the ends of the earth, and say, The heritage of our fathers is nothing but deceit, even false things in which there is no profit. |
Where they part company is מוֹעִיל — see How Translations Differ.
The structure features a main clause followed by subordinate clauses detailing the actions of the nations and their declarations.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגּוֹי
verbבּוֹא
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 16:19
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 — A Lament for the Nationsgenerated
Jeremiah 16:19 presents a heartfelt plea to Yahweh, acknowledging Him as the source of strength and refuge during times of distress. The verse highlights the contrast between the truth of God and the lies inherited from the ancestors, emphasizing the futility of the idols worshipped by the nations. Jeremiah's words resonate with the collective experience of the people, who recognize their need for divine intervention and truth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 17:17 | Do not become a terror to me; You are my refuge in the day of disaster. |
| 2 | Psalm 18:1–2 | I love You, O LORD, my strength. |
| 3 | Psalm 19:14 | May the words of my mouth and the meditation of my heart be pleasing in Your sight, O LORD, my Rock and my Redeemer. |
| 4 | Psalm 27:5 | For in the day of trouble He will hide me in His shelter; He will conceal me under the cover of His tent; He will set me high upon a rock. |
| 5 | Psalm 46:1–7 | God is our refuge and strength, an ever-present help in times of trouble. |
The Treasury of Scripture Knowledge — 38 references, hung on the phrase they belong to
The Key Word — יְהוָ֞ה, Yah.wehgenerated
The name יְהוָה (Yahweh) signifies the self-existent God, often translated as 'the Lord'. It is a personal name for God in the Hebrew Bible, deeply connected to His covenant relationship with Israel. The parsing indicates it is a proper noun, used to denote the unique identity of the God of Israel.
This name is central to the Jewish faith and is often associated with God's eternal nature and His role as a protector. In this verse, it underscores Jeremiah's reliance on Yahweh as his strength and fortress during times of trouble.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse comprises several clauses, with the main action being expressed by the verb יָבֹ֙אוּ֙ (they will come) as the subject גּוֹיִ֤ם (nations) is introduced. This structure emphasizes the nations' movement towards God in their acknowledgment of inherited falsehoods.
The clauses are interconnected: the nations come to Yahweh, and they express their realization of the futility of their ancestors' lies. The arrangement of the clauses highlights the contrast between the divine strength and the emptiness of the idols.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριε (Lord), preserving the personal address to God. This choice reflects the translators' intent to convey the same reverence and relationship inherent in the Hebrew text.
The Greek term ψευδῆ is used for שֶׁקֶר, indicating a direct correlation to falsehood, maintaining the meaning while adapting it to the Greek-speaking audience.
In plain words — the whole versegenerated
Jeremiah 16:19 is a prayer where Jeremiah acknowledges Yahweh as his strength and refuge during times of trouble. He reflects on how the nations will come to God, realizing that their ancestors inherited lies and worthless idols that bring no benefit.
Frequently Asked Questionsgenerated
Jeremiah refers to God as his strength to emphasize reliance on divine power and support during difficult times.
The nations' coming to God signifies a recognition of the truth and a turn away from falsehoods inherited from their ancestors.
The lies refer to the false beliefs and idols that were worshipped, which ultimately lead to disappointment and futility.
Jeremiah mentions worthless idols to highlight the contrast between the emptiness of these false gods and the true strength found in Yahweh.
Reflection Questionsgenerated
- In what ways have I relied on God as my strength during difficult times?
- What false beliefs or idols have I inherited, and how can I turn away from them?
- How can I help others recognize the truth about God amidst the lies of the world?
- What does it mean for me to find refuge in God during my own times of distress?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing the strength of God and the futility of relying on human power or false idols.
Lord, you are my strength and my refuge in the day of trouble (or evil). All human strength, without the power of God, which is Christ, is considered weak and worthless.Early Church Fathers on Jeremiah 16 →
As in the provocation and in the day of temptation in the wilderness, when your ancestors put me to the test, let such no more be your ancestors: do not imi-tate them.Early Church Fathers on Jeremiah 16 →
So the shepherds came from nearby to see, and the Magi came from far away to worship. This is the humility for which the wild olive deserved to be grafted into the olive tree and against nature to produce olives,Early Church Fathers on Jeremiah 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 16:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord, my strength and my fortress,.... These are the words of the prophet, rising out of the temptation which beset him; casting off his impatience, diffidence, and unbelief; calling upon God, and
Read John Gill on Jeremiah 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies,
Read Robert Jamieson on Jeremiah 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prophet hearing God’ s resolution, before he showed this people any mercy, to be avenged on them for their sins, leaves off speaking to him upon that argument; but applieth himself to God for mercy for himself, and, to confirm his faith in him, gives him names suited to his hopes in him, and which might declare his faith in him for the obtaining favour from him in an evil day; and comforteth himself with the thoughts of those good days that were coming, when not only the Jews should be again restored to their country, but the Gentiles also from all parts of the world (whom also many of the Jews should accompany) should apply themselves to God, confessing that both they and their…
Read Matthew Poole on Jeremiah 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 16:19 O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and [things] wherein [there is] no profit.Ver. 19. My refuge.] Better than those of the fugitive Jews, out of which they were hunted and murdered. The Gentiles shall come to thee.] By faith and repentance.
Read John Trapp on Jeremiah 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) O Lord, my strength, and my fortress.—The words speak of a returning confidence in the prophet’s mind, and find utterance in what is practically (though the Hebrew words are not the same) an echo of Psa 18:2, or more closely of Psa 28:1; Psalms 28:8; Psalms 59:17; 2 Samuel 22:3. The Gentiles shall come unto thee.—The sin and folly of Israel are painted in contrast with the prophet’s vision of the future. Then, in that far-off time of which other prophets had spoken (Micah 4:1; Isaiah 2:2), the Gentiles should come to Jerusalem, turning from the “vanities” they had inherited; and yet Israel, who had inherited a truer faith, was now abasing herself even to their level or below it. Israel…
Read Charles John Ellicott on Jeremiah 16 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. The Gentiles shall come] Even the days shall come when the Gentiles themselves, ashamed of their confidence, shall renounce their idols, and acknowledge that their fathers had believed lies, and worshipped vanities. This may be a prediction of the calling of the Gentiles by the Gospel of Christ; if so, it is a light amidst much darkness. In such dismal accounts there is need of some gracious promise relative to an amended state of the world.
Read AdamClarke on Jeremiah 16 →
CambridgeThe Cambridge Bible for Schools and Colleges9–21. Du. rejects all these vv. Co. omits 9–13, suspects the genuineness of 14, 15 both here and in Jeremiah 23:7 f., and rejects 16, as well as portions of 17–21. Gi. retains of the whole series only Jeremiah 16:19, while admitting (Metrik) that 20, 21 may be genuine. Schmidt denies the genuineness of 14–21. There is thus a considerable consensus of authorities against the passage, but their arguments do not appear conclusive except as to 14, 15. See further in individual notes. According to Gi. (Metrik) metre is doubtful or non-existent, except in 7, 8, 19–21.
Read Cambridge on Jeremiah 16 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. Lord, my strength… fortress… refuge — Mark the expressiveness of these epithets for a lone, weak, unprotected man. Out of the prophet’s own need comes a more vivid realization of God.
Read Daniel Denison Whedon on Jeremiah 16 →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
O LORD, my strength and my fortress, my refuge in the day of distress, the nations will come to You from the ends of the earth, and they will say, “Our fathers inherited nothing but lies, worthless idols of no benefit at all.
Yahweh, my strength, my stronghold, and my refuge in the day of affliction, the nations will come to you from the ends of the earth, and will say, “Our fathers have inherited nothing but lies, vanity and things in which there is no profit.
O LORD, my strength and my fortress, my refuge in the day of distress, the nations will come to You from the ends of the earth, and they will say, “Our fathers inherited nothing but lies, worthless idols of no benefit at all.
Then I said, “Lord, you give me strength and protect me. You are the one I can run to for safety when I am in trouble. Nations from all over the earth will come to you and say, ‘Our ancestors had nothing but false gods – worthless idols that could not help them at all.
Tyndale line
O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit.
O Jehovah, my strength, and my stronghold, and my refuge in the day of affliction, unto thee shall the nations come from the ends of the earth, and shall say, Our fathers have inherited nought but lies, even vanity and things wherein there is no profit.
O LORD, my strength, and my strong hold, and my refuge in the day of affliction, unto thee shall the nations come from the ends of the earth, and shall say, Our fathers have inherited nought but lies, even vanity and things wherein there is no profit.
O LORD, my strength and my fortress, and my refuge in the day of affliction, the Gentiles shall come to thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things in which there is no profit.
O Lord, thou art my force, and my strength and my refuge in the day of affliction: the Gentiles shall come vnto thee from the ends of the world, and shall say, Surely our fathers haue inherited lies, and vanitie, wherein was no profite.
Strictly literal
Jehovah, my strength and my fortress, and my refuge in the day of distress, unto thee shall the nations come from the ends of the earth, and they shall say, Surely our fathers have inherited falsehood [and] vanity; and in these things there is no profit.
O Jehovah, my strength, and my fortress, And my refuge in a day of adversity, Unto Thee nations do come from the ends of earth, And say, Only falsehood did our fathers inherit, Vanity, and none among them is profitable.
O YHWH, my strength, and my fortress, || And my refuge in a day of adversity, || Nations come to You from the ends of the earth, || And say, “Our fathers only inherited falsehood, || Vanity, and none among them is profitable.”
O Lord, my strength, and my fortress, and my refuge on the day of trouble, unto thee shall nations come from the ends of the earth, and say, Nothing but falsehood had our fathers inherited, vanity, wherein there is no profit.
Yahweh, you are my stronghold and my refuge, my place of safety in the day of distress. The nations will go to you from the ends of the earth and say, “Surely our ancestors inherited deceit. They are empty; there is no profit in them.
From the Latin
O Lord, my might, and my strength, and my refuge in the day of tribulation: to thee the Gentiles shall come from the ends of the earth, and shall say: Surely our fathers have possessed lies, a vanity which hath not profited them.
Simplified
Lord, you are my strength and my fortress, my safe place in the time of trouble. Nations will come to you from all over the earth, and they will say, “The religion of our forefathers was a total lie! The idols they worshiped were useless—no good at all.
O Lord, my strength and my strong tower, my safe place in the day of trouble, the nations will come to you from the ends of the earth, and say, The heritage of our fathers is nothing but deceit, even false things in which there is no profit.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the wording of this verse, with all 20 words matched. This consistency across texts reinforces the integrity of the message regarding the futility of idols and the strength found in Yahweh.
יְהוָ֞ה עֻזִּ֧י וּמָעֻזִּ֛י וּמְנוּסִ֖י בְּי֣וֹם צָרָ֑ה אֵלֶ֗יךָ גּוֹיִ֤ם יָבֹ֙אוּ֙ מֵֽאַפְסֵי־ אָ֔רֶץ וְיֹאמְר֗וּ אַךְ־ שֶׁ֙קֶר֙ נָחֲל֣וּ אֲבוֹתֵ֔ינוּ הֶ֖בֶל וְאֵֽין־ בָּ֥ם מוֹעִֽיל׃
20 of the 20 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 16:19
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.
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
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
מָעוֹז (ma`owz) refers to a place or means of safety and protection, often implying a stronghold or refuge. It can denote both a physical fortified place and a figurative sense of security, such as divine protection. The term is built from the root associated with strength and fortification.
מָעוֹז n.m. place or means of safety, protection
base
H4581 מָעוֹז place or means of safety, protection
4581 ma`owz maw-oze'
(also mauwz {maw-ooz'}); or mahoz {maw-oze'} (also ma,uz
{maw-ooz'}; from 5810; a fortified place; figuratively, a
defence:--force, fort(-ress), rock, strength(-en), (X most)
strong (hold).
see HEBREW for 05810
מָעוֹז (ma.oz) — security.
1) place or means of safety, protection, refuge, stronghold
1a) place of safety, fastness, harbour, stronghold
1b) refuge (of God) (fig.)
1c) human protection (fig.)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
מָנוֹס (manowc) refers to a retreat or a place of escape, emphasizing concepts of flight and refuge. It is built from the root meaning to flee, covering both literal and figurative senses. The entries consistently highlight its use in contexts relating to safety and escape.
מָנוֹס n.m. 1. flight. 2. place of escape, refuge
base
H4498 מָנוֹס
4498 manowc maw-noce'
from 5127; a retreat (literally or figuratively); abstractly,
a fleeing:--X apace, escape, way to flee, flight, refuge.
see HEBREW for 05127
מָנוֹס (ma.nos) — refuge.
1) flight, refuge, place of escape
1a) flight
1b) refuge, place of escape
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
N-fs — Noun common · feminine singular absoluteHNcfsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp2ms
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
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-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
The Hebrew word אֶ֫פֶס (*'ephec*) primarily means 'ceasing' or 'end,' and it can express non-existence. It also refers to the dual form אֹ֫פֶס (*'ofes*), which denotes the 'soles' or 'ankles' as the two extremities of the feet. The entries highlight its usage in various contexts, including adverbial forms indicating absence or limitation.
אֶ֫פֶס, אָ֑פֶס n.m. prop. ceasing, hence
end, extremity
Expressing non-existence
base
[אֹ֫פֶס] n.[m.] only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
base
H657a אֶ֫פֶס, אָ֑פֶס prop. ceasing, hence . end, extremity
. Expressing non-existence
H657b אֹ֫פֶס only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
657 'ephec eh'-fes
from 656; cessation, i.e. an end (especially of the earth);
often used adverb, no further; also (like 6466) the ankle (in
the dual), as being the extremity of the leg or foot:--ankle,
but (only), end, howbeit, less than nothing, nevertheless
(where), no, none (beside), not (any, -withstanding), thing of
nought, save(-ing), there, uttermost part, want, without
(cause).
see HEBREW for 0656
see HEBREW for 06466
אֶ֫פֶס (e.phes) — end.
1) ceasing, end, finality
2) expressing non-existence
אֹ֫פֶס (o.phes) — soles.
the two extremities, i.e. either the soles of the feet or the ankles
Prep | Adv — Preposition · noun common masculine plural constructHR/Ncmpc
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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular absoluteHNcfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
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נָחַל (nachal) is a Hebrew verb meaning to inherit or take possession. It encompasses various aspects of acquiring property, including dividing land and bequeathing inheritance. The entries detail its uses in different grammatical forms, such as Qal for taking possession and Hiphil for giving as an inheritance. There is no significant disagreement among the lexicons regarding its meanings.
נָחַל vb. denom. get or take as a possession
Qal
take possession, inherit
fig. have or get as a possession, property
divide the land for a possession
Pi. divide for a possession
Hithp. possess oneself of land
Hiph.
give as a possession
cause to inherit, give as an inheritance
Hoph. made to possess
base
H5157 נָחַל vb. denom. get or take as a possession
5157 nachal naw-khal'
a primitive root; to inherit (as a (figurative) mode of
descent), or (generally) to occupy; causatively, to bequeath,
or (generally) distribute, instate:--divide, have
((inheritance)), take as a heritage, (cause to, give to, make
to) inherit, (distribute for, divide (for, for an, by), give
for, have, leave for, take (for)) inheritance, (have in, cause
to, be made to) possess(-ion).
נָחַל (na.chal) — to inherit.
1) to get as a possession, acquire, inherit, possess
1a) (Qal)
1a1) to take possession, inherit
1a2) to have or get as a possession or property (fig.)
1a3) to divide the land for a possession
1a4) to acquire (testimonies) (fig.)
1b) (Piel) to divide for a possession
1c) (Hithpael) to possess oneself of
1d) (Hiphil)
1d1) to give as a possession
1d2) to cause to inherit, give as an inheritance
1e) (Hophal) to be allotted, be made to possess
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
See DEVIL.
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bp
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
N-ms — Noun common · masculine singular absoluteHNcmsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
יָעַל (ya'al) is a Hebrew verb that primarily appears in the Hiphil form, meaning to profit, benefit, or avail. It is built from a root that suggests the idea of ascending or being valuable. The lexicons emphasize its use in contexts related to gaining or being useful.
[יָעַל] vb. only Hiph. profit, avail, benefit
base
H3276 יָעַל only Hiph. profit, avail, benefit
3276 ya`al yaw-al'
a primitive root; properly, to ascend; figuratively, to be
valuable (objectively: useful, subjectively: benefited):--X at
all, set forward, can do good, (be, have) profit, (able).
יָעַל (ya.al) — to gain.
(Hiphil) to gain, profit, benefit, avail
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
