Jeremiah 20:17 — Word Study
WLCאֲשֶׁ֥ר לֹא־ מוֹתְתַ֖נִי מֵרָ֑חֶם וַתְּהִי־ לִ֤י אִמִּי֙ קִבְרִ֔י וְרַחְמָ֖הֿ הֲרַ֥ת עוֹלָֽם׃
BSAbecauseʼăsher he did notlôʼ kill memûwth■ [slay, put to death] in the wombrechem [from the very beginning, in my mother's body] so that my motherʼêm [female parent, nurturer] might have beenhâyâh▸ my graveqeber [final resting place, tomb] and her wombrechem [place of fetal growth, matrix] foreverʻôwlâm [always, eternally] enlargedhâreh [in a state of perpetual conception, pregnant]
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֥ר | that | Particle |
| לֹא־ | not | Particle |
| מוֹתְתַ֖נִי | he killed me | Verb piel perfect third person masculine singular, suffix |
| מֵרָ֑חֶם | from [the] womb | Preposition, noun common masculine singular absolute |
| וַתְּהִי־ | and she became | Verb, Qal, sequential imperfect third person feminine singular |
| לִ֤י | for me | Preposition, suffix |
| אִמִּי֙ | mother my | Noun common feminine singular construct, suffix |
| קִבְרִ֔י | grave my | Noun common masculine singular construct, suffix |
| וְרַחְמָ֖הֿ | and womb her | Conjunction, noun common masculine singular construct, suffix |
| הֲרַ֥ת | [was] pregnant of | Adj |
| עוֹלָֽם׃ | perpetuity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | because he did not kill me in the womb so that my mother might have been my grave, and her womb forever enlarged. |
| KJV | Because he slew me not from the womb; or that my mother might have been my grave, and her womb to be always great with me. |
| ASV | because he slew me not from the womb; and so my mother would have been my grave, and her womb always great. |
| YLT | Because he hath not put me to death from the womb, And my mother is to me — my grave, And her womb a pregnancy age-during. |
| WEB | because he didn’t kill me from the womb. So my mother would have been my grave, and her womb always great. |
| BBE | Because he did not put me to death before my birth took place: so my mother's body would have been my last resting-place, and she would have been with child for ever. |
Where they part company is מוֹתְתַ֖נִי — see How Translations Differ.
The structure features a main clause followed by subordinate clauses that elaborate on the consequences of the action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 20:17
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 — Jeremiah's Lamentgenerated
Jeremiah 20:17 captures the prophet's despair as he wishes he had never been born, expressing that his existence has only brought suffering. This verse is part of a larger lament where Jeremiah curses the man who announced his birth, highlighting the profound pain and turmoil he feels throughout his life. His words resonate with themes of suffering and the desire for relief from anguish, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:10–11 | For that night did not shut the doors of the womb to hide the sorrow from my eyes. |
| 2 | Job 10:18–19 | Why then did You bring me from the womb? Oh, that I had died, and no eye had seen me! |
| 3 | Ecclesiastes 6:3 | A man may father a hundred children and live for many years; yet no matter how long he lives, if he is unsatisfied with his prosperity and does not even receive a proper burial, I say that a stillborn child is better off than he. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מוֹתְתַ֖נִי, mo.Ta.nigenerated
The verb מוּת (*mūth*) means 'to die' or 'to kill.' In this context, it is in the piel stem, indicating an intentional action, specifically that someone has caused death. The perfect tense signifies a completed action, reflecting Jeremiah's realization that he was spared from death in the womb.
This word carries weight in the verse, as it underscores Jeremiah's anguish and the severity of his feelings about life and death. The use of the suffix indicates that the subject of the action is Jeremiah himself, emphasizing his personal lament.
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 main verb of the verse is מוֹתְתַ֖נִי, he killed me, which governs the structure of the sentence. The clause begins with a conjunction אֲשֶׁר, connecting the idea of not being killed to the consequences of that action.
The sentence structure is complex, with multiple clauses and phrases that elaborate on the implications of Jeremiah's survival. The word order emphasizes the negation of death and the resulting grief experienced by Jeremiah.
Septuagint Backgroundgenerated
The Septuagint translates מוֹתְתַ֖נִי as με, which simply means 'me.' This choice reflects a direct and personal lament, aligning closely with the Hebrew meaning but lacking the explicitness of the action of killing.
The Greek rendering captures the essence of Jeremiah's anguish but does so in a way that may not convey the full weight of the Hebrew verb's implications.
In plain words — the whole versegenerated
Jeremiah 20:17 expresses the prophet's deep sorrow over his existence, wishing he had been killed before birth. He reflects on the pain his mother would have avoided if he had never been born, highlighting the anguish he feels in his life.
Frequently Asked Questionsgenerated
Jeremiah expresses a desire to escape the suffering and turmoil he experiences in life, indicating that he sees his existence as a source of pain.
This verse is part of a larger lament where Jeremiah curses the man who announced his birth, reflecting his profound grief and the hardships he faces as a prophet.
The womb symbolizes both the beginning of life and the potential for suffering, as Jeremiah reflects on the pain his mother would have experienced had he died before birth.
Translations generally agree on the core message, but they may differ in the specific wording used to convey Jeremiah's lament and the actions he wishes had occurred.
Reflection Questionsgenerated
- What emotions does Jeremiah express in this lament, and how do they resonate with personal experiences of suffering?
- In what ways can this verse encourage reflection on the value of life and the struggles we face?
- How does understanding the context of Jeremiah's life enhance the meaning of this verse?
- What can we learn from Jeremiah's honesty about his feelings and struggles in the face of adversity?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 20:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause he slew me not from the womb,.... As soon as he came out of it; that is, as soon as he was born; either because God slew him not so soon, as Kimchi; or the angel of death, as Jarchi: or
Read John Gill on Jeremiah 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCursed be the day wherein I was born: let not the day wherein my mother bare me be blessed.
Read Robert Jamieson on Jeremiah 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese various expressions do only let us see to what a tide passion swelled in this good man’ s heart, and teach us how much need we have to pray to be delivered from our own passions. Jeremiah’ s leaving these things recorded by himself, is one instance of what is brought as a rational argument to prove that only men wrote the Scriptures by inspiration from God, they would never else have recorded their own gross failings, men commonly writing for their own honour, not to their own defamation.
Read Matthew Poole on Jeremiah 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 20:17 Because he slew me not from the womb; or that my mother might have been my grave, and her womb [to be] always great [with me].Ver. 17. Because he slew me not, &c.] Why, but is not life a mercy? A living dog better than a dead lion. See on Job 3:10; Job 10:18-19.
Read John Trapp on Jeremiah 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Because he slew me not . . .—The wish that he had never been born is uttered by the prophet in strange, bold language. It would have been better that the messenger that told that he was born had slain him before his birth, that his mother’s womb had been his grave, that she had never had strength to bring him forth. Thought, structure, even grammar are, in their abruptness and irregularities, alike significant of intense emotion.
Read Charles John Ellicott on Jeremiah 20 →CambridgeThe Cambridge Bible for Schools and Colleges17. from] better (with LXX), as shewn by the context, in. The consonants which represent the two prepositions were written similarly in Hebrew MSS.
Read Cambridge on Jeremiah 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14-18. Cursed be the day, etc. — Violent and unexpected is the contrast of this passage with the preceding.
Read Daniel Denison Whedon on Jeremiah 20 →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
because he did not kill me in the womb so that my mother might have been my grave, and her womb forever enlarged.
because he didn’t kill me from the womb. So my mother would have been my grave, and her womb always great.
because he did not kill me in the womb so that my mother might have been my grave, and her womb forever enlarged.
For he did not kill me before I came from the womb, making my pregnant mother’s womb my grave forever.
Tyndale line
Because he slew me not from the womb; or that my mother might have been my grave, and her womb to be always great with me.
because he slew me not from the womb; and so my mother would have been my grave, and her womb always great.
because he slew me not from the womb; and so my mother should have been my grave, and her womb always great.
Because he slew me not at my birth; or that my mother might have been my grave, and she had not been delivered.
Because he hath not slaine me, euen from the wombe, or that my mother might haue bene my graue, or her wobe a perpetual conception.
Strictly literal
because he slew me not from the womb. Or would that my mother had been my grave, and her womb always great [with me]!
Because he hath not put me to death from the womb, And my mother is to me — my grave, And her womb a pregnancy age-during.
Because he has not put me to death from the womb, || And my mother is to me—my grave, || And her womb [is] a perpetual pregnancy.
Because I was not slain [as I escaped] from the womb; or that my mother might have become unto me my grave, and her womb have been affected with a perpetual pregnancy.
because he did not kill me in the womb, making my mother to be my tomb, a womb that was pregnant forever.
From the Latin
Who slew me not from the womb, that my mother might have been my grave, and her womb an everlasting conception.
Simplified
because he should have killed me in the womb so that my mother would have been my grave, remaining pregnant forever.
Because he did not put me to death before my birth took place: so my mother's body would have been my last resting-place, and she would have been with child for ever.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with 11 of the 11 words matched in the Hebrew and Greek. The Dead Sea Scrolls show some restoration, with one word partially restored and the rest supplied by an editor, indicating a lack of variation in the core message.
אֲשֶׁ֥ר לֹא־ מוֹתְתַ֖נִי מֵרָ֑חֶם וַתְּהִי־ לִ֤י אִמִּי֙ קִבְרִ֔י וְרַחְמָ֖הֿ הֲרַ֥ת עוֹלָֽם׃
11 of the 11 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.
אשר [לא] [מותת׳ני] [מרחם] [ותהי] [ל׳י] [אמ׳י] [קבר׳י] [ורחמ׳ה] [הרת] [עולם]
nothing on the leather here — 1 partly restored, 10 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 20:17
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.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-o-Perf-3ms | Suff — Verb piel perfect third person masculine singular · suffixHVpp3ms/Sp1bs
רֶ֫חֶם (rechem) means 'womb' and is derived from the root word רָחַם (racham). It primarily refers to the womb itself, but can also denote a woman or female servant. The term appears in contexts related to childbirth and femininity.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
H7358 רֶ֫חֶם, רַ֫חַם womb
7358 rechem rekh'-em
from 7355; the womb (compare 7356):--matrix, womb.
see HEBREW for 07355
see HEBREW for 07356
רֶ֫חֶם (re.chem) — womb.
1) womb
1a) womb
1b) womb-man, woman-slave, woman, two women
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
קֶ֫בֶר (qeber) refers to a grave or sepulchre, indicating a burial place. It is derived from the root word for 'to bury' and is used in contexts related to tombs. The entries consistently define it as a place of interment without notable disagreement.
קֶ֫בֶר 67 n.m. grave, sepulchre
base
H6913 קֶ֫בֶר grave, sepulchre
6913 qeber, keh'-ber
or (feminine) qibrah {kib-raw'}; from 6912; a
sepulchre:--burying place, grave, sepulchre.
see HEBREW for 06912
קֶ֫בֶר (qe.ver) — grave.
grave, sepulchre, tomb
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
רֶ֫חֶם (rechem) means 'womb' and is derived from the root word רָחַם (racham). It primarily refers to the womb itself, but can also denote a woman or female servant. The term appears in contexts related to childbirth and femininity.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
H7358 רֶ֫חֶם, רַ֫חַם womb
7358 rechem rekh'-em
from 7355; the womb (compare 7356):--matrix, womb.
see HEBREW for 07355
see HEBREW for 07356
רֶ֫חֶם (re.chem) — womb.
1) womb
1a) womb
1b) womb-man, woman-slave, woman, two women
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
הָרָה (ha.rah) and הָרִיָּה (ha.riy.yah) both mean 'pregnant.' The entries indicate that they are closely related, with ha.riy.yah being an alternate spelling of ha.rah. The term appears in contexts like Hosea 14:1, where it refers to a woman with child or the state of conception.
ref
H2030a הָרָה pregnant H2030b הָרִיָּה pregnant
2030 hareh haw-reh'
or hariy (Hosea 14:1) {haw-ree'}; from 2029; pregnant:--(be,
woman) with child, conceive, X great.
see HEBREW for 02029
הָרָה (ha.rah) — pregnant.
pregnant
Also means: ha.riy.yah (הָרִיָּה "pregnant" H2030B)
הָרִיָּה (ha.riy.yah) — pregnant.
pregnant
Another spelling of ha.rah (הָרָה "pregnant" H2030A)
Adj — AdjHAafsc
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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa