Jeremiah 20:7 — Word Study
WLCפִּתִּיתַ֤נִי יְהוָה֙ וָֽאֶפָּ֔ת חֲזַקְתַּ֖נִי וַתּוּכָ֑ל הָיִ֤יתִי לִשְׂחוֹק֙ כָּל־ הַיּ֔וֹם כֻּלֹּ֖ה לֹעֵ֥ג לִֽי׃
BSAYou have deceived mepâthâh■ [persuaded, enticed] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] and I was deceivedpâthâh▸ [tricked, misled] You have overcome mechâzaq■ [strengthened, prevailed over] and prevailedyâkôl▸ [been stronger, conquered] I amhâyâh■ a laughingstocksᵉchôwq [object of mockery, scorn] allkôl day longyôwm everyonekôl mockslâʻag [derides, ridicules]
| Greek | English | Parsing |
|---|---|---|
| פִּתִּיתַ֤נִי | you deceived me | Verb piel perfect second person masculine singular, suffix |
| יְהוָה֙ | O Yahweh | Noun proper |
| וָֽאֶפָּ֔ת | and I was deceived | Verb, Niphal, sequential imperfect first person common singular |
| חֲזַקְתַּ֖נִי | you prevailed over me | Verb qal perfect second person masculine singular, suffix |
| וַתּוּכָ֑ל | and you prevailed | Verb, Qal, sequential imperfect second person masculine singular |
| הָיִ֤יתִי | I have become | Verb, Qal, perfect first person common singular |
| לִשְׂחוֹק֙ | a laughing stock | Preposition, noun common masculine singular absolute |
| כָּל־ | all | Noun common, masculine singular construct |
| הַיּ֔וֹם | the day | Particle, noun common masculine singular absolute |
| כֻּלֹּ֖ה | all of it | Noun common masculine singular construct, suffix |
| לֹעֵ֥ג | [is] mocking | Verb, Qal, participle (active) masculine singular |
| לִֽי׃ | me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me. |
| KJV | ¶ O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me. |
| ASV | O Jehovah, thou hast persuaded me, and I was persuaded; thou art stronger than I, and hast prevailed: I am become a laughing-stock all the day, every one mocketh me. |
| YLT | Thou hast persuaded me, O Jehovah, and I am persuaded; Thou hast hardened me, and dost prevail, I have been for a laughter all the day, Every one is mocking at me, |
| WEB | Yahweh, you have persuaded me, and I was persuaded. You are stronger than I, and have prevailed. I have become a laughingstock all day. Everyone mocks me. |
| BBE | O Lord, you have been false to me, and I was tricked; you are stronger than I, and have overcome me: I have become a thing to be laughed at all the day, everyone makes sport of me. |
Where they part company is in the rendering of פִּתִּיתַ֤נִי — see How Translations Differ.
The structure reveals a sequence of complaints, culminating in the declaration of mockery that Jeremiah faces.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּתָה
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 20:7
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 20:7 reveals the prophet's anguish as he feels deceived by Yahweh. This lament occurs in the context of his prophetic ministry, where he faces rejection and mockery for delivering God's messages. Jeremiah’s feelings of betrayal highlight the struggles of a prophet who speaks on behalf of God yet faces opposition and ridicule from the people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 1:6–8 | “Ah, Lord GOD,” I said, “I surely do not know how to speak, for I am only a child!” |
| 2 | Jeremiah 15:18 | Why is my pain unending, and my wound incurable, refusing to be healed? You have indeed become like a mirage to me— water that is not there. |
| 3 | Jeremiah 17:16 | But I have not run away from being Your shepherd; I have not desired the day of despair. You know that the utterance of my lips was spoken in Your presence. |
| 4 | Exodus 5:22–23 | So Moses returned to the LORD and asked, “Lord, why have You brought trouble upon this people? Is this why You sent me? |
| 5 | Numbers 11:11–15 | So Moses asked the LORD, “Why have You brought this trouble on Your servant? Why have I not found favor in Your sight, that You have laid upon me the burden of all these people? |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — פִּתִּיתַ֤נִי, pi.ti.Ta.nigenerated
The verb פָּתָה (pathah) means to open wide, but in this context, it conveys the sense of being deceived or enticed. This word captures the emotional turmoil Jeremiah experiences as he feels misled by God, suggesting a deeper struggle between divine purpose and personal suffering.
The parsing indicates a piel perfect form, which emphasizes the completed action of deception. This construction implies that Jeremiah feels not only deceived but also actively misled, as if God has enticed him into a role that has led to his current distress.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the essence of the verse.
Sentence Structuregenerated
The verse contains multiple clauses, with the main verb being פִּתִּיתַ֤נִי, you have deceived me. This verb governs the emotional expression of Jeremiah's lament, followed by coordinating clauses that detail his feelings of being overcome and mocked.
The structure emphasizes Jeremiah's direct address to Yahweh, framing his complaints about his prophetic calling and the ridicule he faces.
Septuagint Backgroundgenerated
The Septuagint translates פִּתִּיתַ֤נִי as με (me), which indicates a direct and personal experience of deception. This choice reflects a more intimate portrayal of Jeremiah's struggle with God.
The LXX's rendering captures the essence of Jeremiah's lament, though it may lack some of the nuances found in the Hebrew.
In plain words — the whole versegenerated
Jeremiah 20:7 shows the prophet feeling deceived by God, expressing his sense of betrayal and the ridicule he faces from others. He feels overwhelmed and mocked, highlighting the challenges of being a prophet.
Frequently Asked Questionsgenerated
Jeremiah feels misled by God in his prophetic mission, suggesting a deep emotional conflict between his calling and the scorn he receives.
Directly addressing God reflects Jeremiah's intimate relationship with Yahweh, as well as his struggle to understand his suffering.
Being a laughingstock means being the subject of mockery and ridicule, which Jeremiah feels as a result of his prophetic work.
This verse encapsulates the tension in Jeremiah's ministry, where he faithfully delivers God's messages yet faces rejection and mockery from the people.
Reflection Questionsgenerated
- How do I respond when I feel deceived or let down in my own life?
- In what ways can I support those who are facing ridicule for their beliefs?
- What does this verse teach me about the struggles of faithfulness in difficult circumstances?
- How can I find comfort in my relationship with God during times of distress?
The early church on this verse — how the Fathers read it
Early church Father Origen discusses the implications of Jeremiah's lament, questioning the nature of divine deception and exploring the complexities of prophetic experience.
How then does the prophet say, “You deceived me, Lord, and I was deceived”? Can God deceive? I am at a loss how I can accommodate the word.Early Church Fathers on Jeremiah 20 →
Perhaps then, as a father wishes to deceive a son in his own interest while he is still a boy, since he cannot be helped any other way unless the boy is deceived,Early Church Fathers on Jeremiah 20 →
So since the healer sometimes keeps hidden the surgical knife under the tender and soft sponge, and also the father conceals the affection through the appearance of threat,Early Church Fathers on Jeremiah 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 20:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord, thou hast deceived me, and I was deceived,.... What follows from hence to the end of the chapter is thought to have been said by the prophet, when in the stocks, or in prison, and shows
Read John Gill on Jeremiah 20 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me. O Lord, thou hast deceived me.
Read Robert Jamieson on Jeremiah 20 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe following part of the chapter to the end of it containeth a complaint or prayer of the prophet unto God, made (as some think) during his imprisonment by Pashur, but the certain time is not known. Our translators here might have translated the word yghyhm more favourably than thou hast deceived me. It might have been, thou hast persuaded me, or, thou hast allured or enticed me, as it is translated, ,22 Exo 22:16 16:29 . The word signifies no more than by words to remove a man from his own opinion. That is, doubtless, the sense here: Lord, I was not fond of this employment as a prophet, by thy words I was removed from my own opinion of myself; which might be spoken by the prophet without…
Read Matthew Poole on Jeremiah 20 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 20:7 O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.Ver. 7. O Lord, thou hast deceived me, and I was deceived.] From hence to the end of the chapter the prophet, not without some tang and taint of human frailty, grievously quiritateth and expostulateth with God about the hard usage and ill success he met with in the execution of his prophetic function. But as ex incredulitate Thomae nostra contirmata est fides, Thomas’ s unbelief serveth to the settling of our faith; and as Peter’ s fall warneth us to look well to our standings; so when such a man as Jeremiah shall miscarry in this sort…
Read John Trapp on Jeremiah 20 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) O Lord, thou hast deceived me.—There is an obvious break between Jeremiah 20:6-7. The narrative ends, and a psalm of passionate complaint begins. Its position probably indicates that the compiler of the prophecies in their present form looked on the complaints as belonging to this period of the prophet’s work, representing the thoughts of that night of shame which was, as it were, the extremest point of apparent failure. This then was the end of his prophetic calling, this the fulfilment of the promise which told him that he was set over the nations, and that his enemies should not prevail against him (Jeremiah 1:8-10). Some touches of this feeling we have heard already in Jeremiah…
Read Charles John Ellicott on Jeremiah 20 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. O Lord, thou hast deceived me] Thou hast promised me protection; and, lo! I am now delivered into the hands of my enemies. These words were probably spoken when Pashur smote him, and put him in prison. I think our translation of this passage is very exceptionable. My old Bible reads, Thou laddist me aside Lord; and I was lad aside. The original word is פתיתני pittithani, thou hast persuaded me, i.e., to go and prophesy to this people. I went, faithfully declared thy message, and now I am likely to perish by their cruelty. As the root פתה pathah signifies to persuade and allure, as well as to deceive, the above must be its meaning in this place. Taken as in our Version it is highly…
Read AdamClarke on Jeremiah 20 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. Jeremiah 20:7-18. The prophet bitterly complains to God of his lot The passage opens to us the depths of the prophet’s soul, and we see him in intimate converse with God, and possessed now by the emotions of despair, and now by confident hope. We have here the thoughts, as Gi. and Co. observe, which may well have occupied his mind when in confinement, and Jeremiah 20:7-13 at any rate are thus closely connected both in time and subject-matter with Jeremiah 20:1-6. As derision was still the prophet’s fate (Jeremiah 20:7), they can hardly be later than the early part of Jehoiakim’s reign, when the hope that danger would be averted was still prevalent. On the other hand Jeremiah 20:14-18…
Read Cambridge on Jeremiah 20 →
Albert Barnes1798–1870Barnes' Notes on the BibleIn the rest of the chapter we have an outbreak of deep emotion, of which the first part ends in a cry of hope Jeremiah 20:13, followed nevertheless by curses upon the day of his birth.
Read Albert Barnes 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
You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me.
Yahweh, you have persuaded me, and I was persuaded. You are stronger than I, and have prevailed. I have become a laughingstock all day. Everyone mocks me.
You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me.
Lord, you coerced me into being a prophet, and I allowed you to do it. You overcame my resistance and prevailed over me. Now I have become a constant laughingstock. Everyone ridicules me.
Tyndale line
¶ O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.
O Jehovah, thou hast persuaded me, and I was persuaded; thou art stronger than I, and hast prevailed: I am become a laughing-stock all the day, every one mocketh me.
O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am become a laughingstock all the day, every one mocketh me.
O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.
O Lord, thou hast deceiued me, and I am deceiued: thou art stronger then I, and hast preuailed: I am in derision daily: euery one mocketh me.
Strictly literal
Jehovah, thou hast enticed me, and I was enticed; thou hast laid hold of me, and hast prevailed; I am become a derision the whole day: every one mocketh me.
Thou hast persuaded me, O Jehovah, and I am persuaded; Thou hast hardened me, and dost prevail, I have been for a laughter all the day, Every one is mocking at me,
You have persuaded me, O YHWH, and I am persuaded; You have hardened me, and prevail, || I have been for a laughter all the day, || Everyone is mocking at me,
Thou didst persuade me, O Lord, and I was persuaded; thou laidst thy [hand] strongly on me, and didst prevail: I am laughed at all the time, every one mocketh me.
“Yahweh, you deceived me, and I was deceived. You are stronger than I, and you overpowered me. I have become a laughingstock all day long; everyone mocks me.
From the Latin
Thou hast deceived me, O Lord, and I am deceived: thou hast been stronger than I, and thou hast prevailed. I am become a laughing-stock all the day, all scoff at me.
Simplified
You fooled me, Lord, and I let myself be fooled! You're stronger than me—you've won! I've become a joke people laugh at all day long. Everyone is mocking me.
O Lord, you have been false to me, and I was tricked; you are stronger than I, and have overcome me: I have become a thing to be laughed at all the day, everyone makes sport of me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in most respects, with 10 of the 12 words matched. The Dead Sea Scrolls show some agreement but include restored words, indicating damage to the original text.
פִּתִּיתַ֤נִי יְהוָה֙ וָֽאֶפָּ֔ת חֲזַקְתַּ֖נִי וַתּוּכָ֑ל הָיִ֤יתִי לִשְׂחוֹק֙ כָּל־ הַיּ֔וֹם כֻּלֹּ֖ה לֹעֵ֥ג לִֽי׃
10 of the 12 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.
פתית׳ני יהוה [ואפת] [חזקת׳ני] [ותוכל] [הייתי] [לשחוק] כל היום כל׳ה [לעג] [ל׳י]
5 words on the leather — 7 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 20:7
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.
פָּתָה (pathah) is a Hebrew verb that means to be spacious or open, and it can also imply simplicity or gullibility. It encompasses a range of meanings from enticing and deceiving to persuading and being persuaded. The lexicons suggest that it can refer to both physical openness and moral or mental simplicity, with some entries indicating a sinister aspect of deception.
[פָּתָה] vb. be spacious, wide, open
Qal poss. one open as to lips
Hiph. may God make wide for Japhet (give him an extensive inheritance)
base
[פָּתָה] vb. denom. be simple
Qal
be open-minded (?), simple
be enticed, deceived
Niph. be deceived
Pielpersuade, woman, seduce, virgin; entice, husband; a man to sin
deceive
Pual
be persuaded
be deceived
base
H6601a פָּתָה be spacious, wide, open H6601b [פָּתָה] vb. denom. be simple
.
. be open-minded (?), simple
. be enticed, deceived
. be deceived
.
. persuade, woman, seduce, virgin; entice, husband; a man to sin
. deceive
.
. be persuaded
. be deceived
6601 pathah paw-thaw'
a primitive root; to open, i.e. be (causatively, make) roomy;
usually figuratively (in a mental or moral sense) to be
(causatively, make) simple or (in a sinister way)
delude:--allure, deceive, enlarge, entice, flatter, persuade,
silly (one).
פָּתָה (pa.tah) — to open wide.
1) to be spacious, be open, be wide
1a) (Qal) to be spacious or open or wide
1b) (Hiphil) to make spacious, make open
פָּתָה (pa.tah) — to entice.
1) to be simple, entice, deceive, persuade
1a) (Qal)
1a1) to be open-minded, be simple, be naive
1a2) to be enticed, be deceived
1b) (Niphal) to be deceived, be gullible
1c) (Piel)
1c) (Piel)
1c1) to persuade, seduce
1c2) to deceive
1d) (Pual)
1d1) to be persuaded
1d2) to be deceived
V-Piel-Perf-2ms | Suff — Verb piel perfect second person masculine singular · suffixHVpp2ms/Sp1bs
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
פָּתָה (pathah) is a Hebrew verb that means to be spacious or open, and it can also imply simplicity or gullibility. It encompasses a range of meanings from enticing and deceiving to persuading and being persuaded. The lexicons suggest that it can refer to both physical openness and moral or mental simplicity, with some entries indicating a sinister aspect of deception.
[פָּתָה] vb. be spacious, wide, open
Qal poss. one open as to lips
Hiph. may God make wide for Japhet (give him an extensive inheritance)
base
[פָּתָה] vb. denom. be simple
Qal
be open-minded (?), simple
be enticed, deceived
Niph. be deceived
Pielpersuade, woman, seduce, virgin; entice, husband; a man to sin
deceive
Pual
be persuaded
be deceived
base
H6601a פָּתָה be spacious, wide, open H6601b [פָּתָה] vb. denom. be simple
.
. be open-minded (?), simple
. be enticed, deceived
. be deceived
.
. persuade, woman, seduce, virgin; entice, husband; a man to sin
. deceive
.
. be persuaded
. be deceived
6601 pathah paw-thaw'
a primitive root; to open, i.e. be (causatively, make) roomy;
usually figuratively (in a mental or moral sense) to be
(causatively, make) simple or (in a sinister way)
delude:--allure, deceive, enlarge, entice, flatter, persuade,
silly (one).
פָּתָה (pa.tah) — to open wide.
1) to be spacious, be open, be wide
1a) (Qal) to be spacious or open or wide
1b) (Hiphil) to make spacious, make open
פָּתָה (pa.tah) — to entice.
1) to be simple, entice, deceive, persuade
1a) (Qal)
1a1) to be open-minded, be simple, be naive
1a2) to be enticed, be deceived
1b) (Niphal) to be deceived, be gullible
1c) (Piel)
1c) (Piel)
1c1) to persuade, seduce
1c2) to deceive
1d) (Pual)
1d1) to be persuaded
1d2) to be deceived
Conj | V-Niphal-ConsecImperf-1cs — Verb · Niphal · sequential imperfect first person common singularHc/VNw1cs
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bs
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
Conj | V-Qal-ConsecImperf-2ms — Verb · Qal · sequential imperfect second person masculine singularHc/Vqw2ms
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
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
שְׂחֹק (sechok) refers to laughter, encompassing both joyful and mocking expressions. It can denote merriment, derision, or being a laughing stock. The word is derived from a root meaning to laugh, and it appears in contexts of both joy and scorn.
שְׂחֹק, שְׂחוֹק n.[m.] laughter, derision, sport
base
H7814 שְׂחֹק, שְׂחוֹק
7814 schowq sekh-oke'
or schoq {sekh-oke'}; from 7832; laughter (in merriment or
defiance):--derision, laughter(-ed to scorn, -ing), mocked,
sport.
see HEBREW for 07832
שְׂחֹק (se.choq) — laughter.
1) laughter, laughing stock, mocking, derision
1a) laughter
1a1) joyful
1a2) hollow
1b) derision (of object)
1c) sport
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
לָעַג (la'ag) is a Hebrew verb meaning to mock or deride. It can also refer to stammering, particularly in the Niphal form, which suggests speaking unintelligibly. The entries indicate that the word conveys ridicule and scorn, with variations in its use across different grammatical forms.
[לָעַג] vb. mock, deride; also (Niph.) stammer, poet.
Qal mock, deride, have in derision
Niph. a people stammering of tongue (i.e. barbarians)
Hiph. mock, deride
base
H3932 [לָעַג] mock, deride; also (Niph.) stammer, poet.
3932 la`ag law-ag'
a primitive root; to deride; by implication (as if imitating
a foreigner) to speak unintelligibly:--have in derision, laugh
(to scorn), mock (on), stammering.
לָעַג (la.ag) — to mock.
1) to mock, deride, ridicule
1a) (Qal) to mock, deride, have in derision
1b) (Niphal) to stammer
1c) (Hiphil) to mock, deride
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
