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Jeremiah 30:14 — Word Study

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WLCכָּל־ מְאַהֲבַ֣יִךְ שְׁכֵח֔וּךְ אוֹתָ֖ךְ לֹ֣א יִדְרֹ֑שׁוּ כִּי֩ מַכַּ֨ת אוֹיֵ֤ב הִכִּיתִיךְ֙ מוּסַ֣ר אַכְזָרִ֔י עַ֚ל רֹ֣ב עֲוֹנֵ֔ךְ עָצְמ֖וּ חַטֹּאתָֽיִךְ׃

BSAAllkôl your loversʼâhab [who once cared for you, allies] have forgottenshâkach [been oblivious to, neglected] youʼêth they no longerlôʼ [do not, cannot] seek youdârash [search for, ask after] forkîy I have struck younâkâh [wounded, smitten] as an enemy wouldʼôyêb [adversary, foe] with the disciplinemûwçâr [correction, chastisement] of someone cruelʼakzârîy [a person, a nation, harsh, unkind] because ofʻal your greatrôb [abundant, vast] iniquityʻâvôn [moral evil, sin] and your numerousʻâtsam [many, increased] sinschaṭṭâʼâh [guilt, transgressions]

Word
Listen & take awayJeremiah 30
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 14 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (cha.to.Ta.yikh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Jeremiah 30:14quick helps
In a sentenceJeremiah laments that the people have been abandoned by their allies and struck down by God due to their sins.
Who is speakingThe prophet Jeremiah, speaking on behalf of God.
Where we areIn a section of lamentation, God addresses the consequences of Israel's unfaithfulness.
The hard wordעָצְמ֖וּ
Take awayThe abandonment by former allies and the harsh correction from God reflect the depth of Israel's sin.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbדָּרַשׁ The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 30:14

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Consequences of Israel's Unfaithfulnessgenerated

13There is no one to plead your cause, no remedy for your sores, no recovery for you.
14All your lovers have forgotten you; they no longer seek you, for I have struck you as an enemy would, with the discipline of someone cruel, because of your great iniquity and your numerous sins.
15Why do you cry out over your wound? Your pain has no cure! Because of your great iniquity and your numerous sins I have done these things to you.
16Nevertheless, all who devour you will be devoured, and all your adversaries—every one of them— will go off into exile. Those who plundered you will be plundered, and all who raided you will be raided.

Jeremiah 30:14 describes a situation where Israel feels forsaken by those who once supported them. The verse emphasizes the pain of abandonment and the severity of God's discipline due to their iniquities. This reflects a broader theme in Jeremiah of God's judgment and the call for repentance, as seen in the surrounding verses that discuss the consequences of sin and the hope for restoration.


Cross References

ReferenceText (BSB)
1Jeremiah 2:36How unstable you are, constantly changing your ways! You will be disappointed by Egypt just as you were by Assyria.
2Jeremiah 4:30And you, O devastated one, what will you do, though you dress yourself in scarlet, though you adorn yourself with gold jewelry, though you enlarge your eyes with paint? You adorn yourself in vain; your lovers despise you; they want to take your life.
3Jeremiah 22:20–22Go up to Lebanon and cry out; raise your voice in Bashan; cry out from Abarim, for all your lovers have been crushed.
4Jeremiah 38:22All the women who remain in the palace of the king of Judah will be brought out to the officials of the king of Babylon, and those women will say: ‘They misled you and overcame you— those trusted friends of yours. Your feet sank into the mire, and they deserted you.’
5Lamentations 1:2–19She weeps aloud in the night, with tears upon her cheeks. Among all her lovers there is no one to comfort her. All her friends have betrayed her; they have become her enemies.

The Key Word מְאַהֲבַ֣יִךְ, me.'a.ha.Va.yikhgenerated

The word מְאַהֲבַ֣יִךְ (me'ahavayikh) is a piel participle form of the verb אָהֵב ('ahav), meaning 'to love.' It indicates those who have loved or cared for Israel, emphasizing the depth of the relationship that has now been severed.

This term suggests not just romantic love but also alliances and friendships that have been forgotten. The use of the participle highlights an ongoing action, indicating that these lovers were once present and actively involved in Israel's life.


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 has a main clause led by the verb שְׁכֵח֔וּךְ, they have forgotten you, which is followed by a subordinate clause explaining why: כִּי, for, introduces the reason for the abandonment.

The structure emphasizes the cause-and-effect relationship between Israel's sins and their abandonment, with the main action of forgetting tied closely to the consequences of their iniquities.


Septuagint Backgroundgenerated

In the Septuagint, מְאַהֲבַ֣יִךְ is rendered as σου (sou), meaning 'your.' This choice simplifies the relational aspect, focusing on the direct possession rather than the emotional connection implied in the Hebrew.

The Greek translation also uses ἐπερωτήσουσιν for יִדְרֹ֑שׁוּ, indicating a more active seeking, which may reflect a different understanding of the relationship dynamics.


In plain words — the whole versegenerated

Jeremiah 30:14 shows that all those who once cared for Israel have forgotten them, and they do not seek them anymore. God explains that He has struck them down like an enemy because of their great sins and iniquities.


Frequently Asked Questionsgenerated

What does it mean that Israel's lovers have forgotten them?

It signifies that those who once supported and cared for Israel have abandoned them, reflecting the consequences of their unfaithfulness.

Why does God strike Israel as an enemy?

This action represents God's judgment against Israel's sins, indicating that their behavior has warranted such discipline.

What is the significance of the term 'cruel' in this context?

The term highlights the severity of God's correction, emphasizing that the discipline is harsh due to the seriousness of Israel's iniquities.

How does this verse relate to the broader message of Jeremiah?

This verse encapsulates the themes of abandonment, judgment, and the need for repentance that run throughout the book of Jeremiah.


Reflection Questionsgenerated

  1. In what ways have I experienced abandonment or neglect, and how can I seek restoration?
  2. How can I better understand the consequences of my actions in relation to my faith?
  3. What does it mean for me to seek God actively, and how can I encourage others to do the same?
  4. How can I reflect on the severity of God's discipline in my life and learn from it?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Jeremiah 30:14 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

All thy lovers have forgotten thee,.... The Egyptians and Assyrians, whom they sought unto for help, and entered into an alliance with, and who promised them great things; but forgot their promises

Read John Gill on Jeremiah 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.

Read Robert Jamieson on Jeremiah 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

In the time of thy prosperity thou hadst many friends, but now they have forgotten thee. Very probably the Egyptians and Assyrians, whose help the Jews made often use of, are the lovers here intended, ; Has. xii. 1; indeed the Egyptians were before conquered, or very much brought low, by the king of Babylon. They see the miserable case they are in, and now do not covet thee as formerly, they discern that I have wounded thee with such a wound as cruel men use to give their enemies; though it be in me no act of cruelty, for it is but in a just punishment of your iniquities, which were increased to a very great multitude.

Read Matthew Poole on Jeremiah 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Jeremiah 30:14 All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; [because] thy sins were increased.Ver. 14. All thy lovers have forgotten thee.] Thy sweethearts, thine idols, thy carnal friends, thy priests, prophets, riches, pleasures, all these have given thee the bag, as we say; they stand aloof from thy help. They seek thee not.] Sink thou mayest, or swim, for them; thou art no part of their care. For I have wounded thee with the wound of an enemy.] As if I cared not where I hit thee, or how much I hurt thee. With the chastisement of a cruel one.] So it…

Read John Trapp on Jeremiah 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(14) All thy lovers have forgotten thee . . .—The lovers of a nation are, of course, as in Jeremiah 22:20, its allies and tributaries. Moab, Ammon, Edom, Tyre, had at one time courted the favour of Judah (Jeremiah 27:3). They looked on her now as “smitten of God and afflicted.” He had smitten her as an enemy smites. His chastisement had seemed to imply that she was given over to a deserved destruction. In Jeremiah 40:14; Jeremiah 48:27, Lamentations 4:21, Psalms 137:7, we have traces of this change of feeling.

Read Charles John Ellicott on Jeremiah 30 →
CambridgeThe Cambridge Bible for Schools and Colleges

14. thy lovers] See on Jeremiah 22:20. for the greatness, etc.] mg. multitude. Probably the latter part of the v. has been accidentally introduced from Jeremiah 30:15, where it suits the context better.

Read Cambridge on Jeremiah 30 →
Albert Barnes1798–1870Barnes' Notes on the Bible

For the multitude ... - Or, Because of the multitude of thine iniquity, Because thy sins are strong. Judah’s lovers are the nations which once sought her alliance (see Jeremiah 22:20; Jeremiah 27:3).

Read Albert Barnes on Jeremiah 30 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

14. Lovers — Allied peoples; such, for instance, as Egypt and Syria. Comp. Jeremiah 22:20; Jeremiah 27:3. Wound of an enemy — As it appeared; merciless and severe.

Read Daniel Denison Whedon on Jeremiah 30 →

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

BSBBerean Standard Bible2020

All your lovers have forgotten you; they no longer seek you, for I have struck you as an enemy would, with the discipline of someone cruel, because of your great iniquity and your numerous sins.

WEBWorld English Bible2000

All your lovers have forgotten you. They don’t seek you. For I have wounded you with the wound of an enemy, with the chastisement of a cruel one, for the greatness of your iniquity, because your sins were increased.

MSBMajority Standard Bible2022

All your lovers have forgotten you; they no longer seek you, for I have struck you as an enemy would, with the discipline of someone cruel, because of your great iniquity and your numerous sins.

NETBNew English Translation2006

All your allies have abandoned you. They no longer have any concern for you. For I have attacked you like an enemy would. I have chastened you cruelly. For your wickedness is so great and your sin is so much.

Tyndale line

KJVKing James Version1611

All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.

ASVAmerican Standard Version1901

All thy lovers have forgotten thee; they seek thee not: for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the greatness of thine iniquity, because thy sins were increased.

RVARevised Version, American1894

All thy lovers have forgotten thee; they seek thee not: for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one; for the greatness of thine iniquity, because thy sins were increased.

NWBWebster's Bible1833

All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisements of a cruel one, for the multitude of thy iniquity; because thy sins were increased.

GNVGeneva Bible1599

All thy louers haue forgotten thee: they seeke thee not: for I haue striken thee with the wound of an enemie, and with a sharpe chastisement for ye multitude of thine iniquities, because thy sinnes were increased.

Strictly literal

DBYDarby Translation1890

All thy lovers have forgotten thee; they seek thee not. For I have smitten thee with the stroke of an enemy, with the chastisement of a cruel one, for the greatness of thine iniquity: thy sins are manifold.

YLTYoung's Literal Translation1862

all loving thee have forgotten thee, Thee they do not seek, For with the stroke of an enemy I smote thee, The chastisement of a fierce one, Because of the abundance of thy iniquity, Mighty have been thy sins!

LSVLiteral Standard Version2020

All loving you have forgotten you, || They do not seek you, || For I struck you with the stroke of an enemy, || The discipline of a fierce one, || Because of the abundance of your iniquity, your sins have been mighty!

ILTInterlinear Literal Translation2000

All thy lovers have forgotten thee; thee they seek not; for with the blow of an enemy have I smitten thee, with cruel chastisement, for the multitude of thy iniquity, because thy sins were so numerous.

ULBUnlocked Literal Bible2017

All of your lovers have forgotten you. They will not look for you, for I have wounded you with the wound of an enemy and the discipline of a cruel master because of your many iniquities and your innumerable sins.

From the Latin

DRADouay-Rheims (Challoner)1899

All thy lovers have forgotten thee, and will not seek after thee: for I have wounded thee with the wound of an enemy, with a cruel chastisement: by reason of the multitude of thy iniquities, thy sins are hardened.

Simplified

FBVFree Bible Version2020

All your lovers have forgotten about you; they don't bother looking for you anymore, because I have beaten you as if I were your enemy, the discipline of a cruel person, because of how wicked you are, because of your many sins.

BBEBible in Basic English1949

Your lovers have no more thought for you, they go after you no longer; for I have given you the wound of a hater, even cruel punishment;

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.

clausenoun phrase · subjectכָּלallnoun phraseמְאַהֲבַ֣יִloversךְyourverbשְׁכֵח֔וּtheyobjectךְhave.forgotten.youclausenoun phrase · objectאוֹתָ֖ךְyouadverbialלֹ֣אnotverbיִדְרֹ֑שׁוּthey.care.forכִּי֩(dm)clauseclausenoun phrase · adverbialמַכַּ֨ת[the].blowאוֹיֵ֤בof.an.enemyverbהִכִּיתִיIobjectךְ֙have.struck.youclausenoun phrase · adverbialמוּסַ֣ר[the].correctionאַכְזָרִ֔יof.a.cruel.[person]clauseprepositional phrase · prepositionalעַ֚לonnoun phraseרֹ֣בthe.greatnessnoun phraseעֲוֺנֵ֔your.iniquityךְyourverbעָצְמ֖וּthey.are.numerousnoun phrase · subjectחַטֹּאתָֽיִsinsךְyour

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint largely agree, with 16 of the 17 words matched. The differences lie in the phrasing and structure rather than in the core message of abandonment and divine discipline.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

כָּל־ מְאַהֲבַ֣יִךְ שְׁכֵח֔וּךְ אוֹתָ֖ךְ לֹ֣א יִדְרֹ֑שׁוּ כִּי֩ מַכַּ֨ת אוֹיֵ֤ב הִכִּיתִיךְ֙ מוּסַ֣ר אַכְזָרִ֔י עַ֚ל רֹ֣ב עֲוֹנֵ֔ךְ עָצְמ֖וּ חַטֹּאתָֽיִךְ׃

Septuagintthe Greek the translators chose, word by word
כָּל־πάντεςמְאַהֲבַ֣יִךְσουשְׁכֵח֔וּךְσουלֹ֣אοὐיִדְרֹ֑שׁוּἐπερωτήσουσινכִּי֩ὅτιמַכַּ֨תπληγὴνאוֹיֵ֤בἐξθροῦהִכִּיתִיךְ֙σεמוּסַ֣רπαιδείανאַכְזָרִ֔יστερεάνעַ֚לἐπὶרֹ֣בπᾶσανעֲוֹנֵ֔ךְσουעָצְמ֖וּἐπλήθυνανחַטֹּאתָֽיִךְ׃σου

16 of the 17 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.

Jeremiah 30:14כֹּלallallכֹּלאָהֵבlovers yourlovers yourאָהֵבשָׁכַחthey have fthey have forgoשָׁכַחאֵתthe object the object markאֵתלֹאnotnotלֹאדָּרַשׁthey care fthey care forדָּרַשׁכִּיforforכִּימַכָּה[the] blow [the] blow ofמַכָּהאָיַבan enemyan enemyאָיַבנָכָהI have struI have struck dנָכָהמוּסָר[the] corre[the] correctioמוּסָראַכְזָרִיa cruel [ona cruel [one]אַכְזָרִיעַלononעַלרֹב[the] great[the] greatnessרֹבעָוֹןiniquity yoiniquity yourעָוֹןעָצֹםthey are nuthey are numeroעָצֹםחַטָּאָהsins yoursins yourחַטָּאָהרָבַבto multiplto multiplyרָבַבכָּלַלto perfectto perfectכָּלַלאוֹתsign: mirasign: miraculouאוֹתנָכָהto smiteto smiteנָכָהיָסַרto disciplto disciplineיָסַראַכְזָרcruelcruelאַכְזָרעֶ֫צֶםboneboneעֶ֫צֶםחָטָאto sinto sinחָטָאאָיַבbe hostilebe hostileאָיַבעַלheightheightעַלעָוָהto twistto twistעָוָהאֲבַדto destroyto destroyאֲבַדשָׂנֵאto hateto hateשָׂנֵאעֵדָהcongregaticongregationעֵדָהעֲבֹדָהserviceserviceעֲבֹדָהנֵ֫צַחperpetuityperpetuityנֵ֫צַחמִגְרָשׁpasturepastureמִגְרָשׁיָכֹלbe ablebe ableיָכֹל
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Jeremiah 30:14

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.

all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
כָּל־kol- all H3605 Noun common · masculine singular construct
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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).

(3) All one, "It is all one" (Job 9:22), "it makes no difference whether I live or die."

(4) At all, "If thy father miss me at all" (1Sa 20:6), "in any way," "in the least."

The company it keepswords that stand beside it more often than chance
all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
מְאַהֲבַ֣יִךְme.'a.ha.Va.yikh lovers your H157 Verb piel participle (active) masculine plural common · suffix
211× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To love means to have affection for someone or something, including family, romance, or God. It can also describe being a friend or having appetite for things like food or wisdom.
Amplified meaning
who once cared for you, allies
Tyndale gloss
to love: lover
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָהֵב 216 vb. love

Qal

human love to human object

less oft. of appetite

love to God

esp. Pt.

of divine love

Niph. Pt. pl. lovely, loveable

Pi.

friends

lovers

base

Brown-Driver-Briggs glosses

H157 אָהֵב love

Strong's Hebrew Dictionary

157 'ahab aw-hab'

or raheb {aw-habe'}; a primitive root; to have affection for

(sexually or otherwise):--(be-)love(-d, -ly, -r), like,

friend.

Translators Brief Hebrew Lexicon

אָהֵב (a.hav) — to love: lover.

: lover

1) to love

1a) (Qal)

1a1) human love for another, includes family, and sexual

1a2) human appetite for objects such as food, drink, sleep, wisdom

1a3) human love for or to God

1a4) act of being a friend

1a4a) lover (participle)

1a4b) friend (participle)

1a5) God's love toward man

1a5a) to individual men

1a5b) to people Israel

1a5c) to righteousness

1b) (Niphal)

1b1) lovely (participle)

1b2) loveable (participle)

1c) (Piel)

1c1) friends

1c2) lovers (fig. of adulterers)

2) to like

Also means: a.hav (אָהֵב ": friend" H0157H)

אָהֵב (a.hav) — to love: friend.

: friend

1) to love

1a) (Qal)

1a1) human love for another, includes family, and sexual

1a2) human appetite for objects such as food, drink, sleep, wisdom

1a3) human love for or to God

1a4) act of being a friend

1a4a) lover (participle)

1a4b) friend (participle)

1a5) God's love toward man

1a5a) to individual men

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Piel | Suff — Verb piel participle (active) masculine plural common · suffix
HVprmpc/Sp2fs
all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
שְׁכֵח֔וּךְshe.khe.Chukh they have forgotten you H7911 Verb qal perfect third person common plural · suffix
102× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To forget something means to mislay it or be oblivious to it. This Hebrew word is used in the Bible to describe when people forget things, like God's commands. The KJV translates it as 'to forget' or 'at all'.
Amplified meaning
been oblivious to, neglected
Tyndale gloss
to forget
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁכַח 102 vb. forget

Qal 86 forget

Niph. be forgotten

Pi. י׳ hath caused to forget

Hiph. to make my people forget my name

Hithp. they were forgotten in the city.

base

Brown-Driver-Briggs glosses

H7911 שָׁכַח forget

Strong's Hebrew Dictionary

7911 shakach shaw-kakh'

or shakeach {shaw-kay'-akh}; a primitive root; to mislay,

i.e. to be oblivious of, from want of memory or attention:--X

at all, (cause to) forget.

Translators Brief Hebrew Lexicon

שָׁכַח (sha.khach) — to forget.

1) to forget, ignore, wither

1a) (Qal)

1a1) to forget

1a2) to cease to care

1b) (Niphal) to be forgotten

1c) (Piel) to cause to forget

1d) (Hiphil) to make or cause to forget

1e) (Hithpael) to be forgotten

Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffix
HVqp3cp/Sp2fs
all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
אוֹתָ֖ךְ'o.Takh the object marker you H853 Particle · suffix
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
DirObjM | Suff — Particle · suffix
HTo/Sp2fs
The company it keepswords that stand beside it more often than chance
all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
לֹ֣אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
do not, cannot
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
יִדְרֹ֑שׁוּyid.Ro.shu they care for H1875 Verb · Qal · imperfect third person masculine plural
164× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To seek or ask is the meaning of this Hebrew word, often used to describe seeking God or worshiping him. It can also mean to investigate or enquire about something.
Amplified meaning
search for, ask after
Tyndale gloss
to seek
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

דָּרַשׁ 162 vb. resort to, seek

Qal

(tread a place,) resort to, frequent

seek, consult, inquire of

seek deity in prayer and worship

seek, with idea of demanding, require

inquire, investigate (a matter)

ask for, require, demand

seek with application, study, follow, practise

seek with care, care for

Niph.

let oneself be inquired of, consulted, only of God

be sought out

be required, of blood

base

Brown-Driver-Briggs glosses

H1875 דָּרַשׁ resort to, seek

Strong's Hebrew Dictionary

1875 darash daw-rash'

a primitive root; properly, to tread or frequent; usually to

follow (for pursuit or search); by implication, to seek or

ask; specifically to worship:--ask, X at all, care for, X

diligently, inquire, make inquisition, (necro-)mancer,

question, require, search, seek (for, out), X surely.

Translators Brief Hebrew Lexicon

דָּרַשׁ (da.rash) — to seek.

1) to resort to, seek, seek with care, enquire, require

1a) (Qal)

1a1) to resort to, frequent (a place), (tread a place)

1a2) to consult, enquire of, seek

1a2a) of God

1a2b) of heathen gods, necromancers

1a3) to seek deity in prayer and worship

1a3a) God

1a3b) heathen deities

1a4) to seek (with a demand), demand, require

1a5) to investigate, enquire

1a6) to ask for, require, demand

1a7) to practice, study, follow, seek with application

1a8) to seek with care, care for

1b) (Niphal)

1b1) to allow oneself to be enquired of, consulted (only of God)

1b2) to be sought, be sought out

1b3) to be required (of blood)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine plural
HVqi3mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
כִּי֩ki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
מַכַּ֨תma.Kat [the] blow of H4347 Noun common · feminine singular construct
48× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A wound or blow, also referring to carnage, pestilence, or defeat. It can describe physical harm, like a beating, or widespread suffering, like a plague.
Tyndale gloss
wound
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַכָּה n.f. blow, wound, slaughter

base

Brown-Driver-Briggs glosses

H4347 מַכָּה blow, wound, slaughter

Strong's Hebrew Dictionary

4347 makkah mak-kaw'

or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a

blow (in 2 Chronicles 2:10, of the flail); by implication, a

wound; figuratively, carnage, also pestilence:--beaten, blow,

plague, slaughter, smote, X sore, stripe, stroke,

wound((-ed)).

see HEBREW for 05221

Translators Brief Hebrew Lexicon

מַכָּה (mak.kah) — wound.

1) blow, wound, slaughter

1a) blow, stripe

1b) beating, scourging

1c) wound

1d) slaughter

1e) defeat, conquest

1f) plague

Morphologythe parsing behind the code
Berean parsing
HNcfsc — Noun common · feminine singular construct
HNcfsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
אוֹיֵ֤ב'o.Yev an enemy H341 Verb · Qal · participle (active) masculine singular
283× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means enemy or adversary, referring to someone who hates or opposes another person or nation. It is used to describe personal or national enemies in the Bible.
Amplified meaning
adversary, foe
Tyndale gloss
enemy
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.

Brown-Driver-Briggs Hebrew Lexicon (full)

[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)

base

Brown-Driver-Briggs glosses

H341 אָיַב be hostile to (enemy = אֹיֵב)

Strong's Hebrew Dictionary

341 'oyeb o-yabe'

or (fully) owyeb {o-yabe'}; active participle of 340;

hating; an adversary:--enemy, foe.

see HEBREW for 0340

Translators Brief Hebrew Lexicon

אֹיֵב (o.yev) — enemy.

1) (Qal) enemy

1a) personal

1b) national

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine singular
HVqrmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

en'-e-mi ('oyebh, tsar, tsar; echthros):

"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (

Nave's Topical Bible

→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20

→ The wickedness of David's Ps 56:5; 57:4,6; 62:4; 69:4,9; 71:10; 102:8; 109:2-5; 129:1-3

→ His imprecations against

See PRAYER, IMPRECATORY

→ Instances of forgiveness of

David, of Absalom, and co-conspirators 2Sa 19:6,12,13

all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
הִכִּיתִיךְ֙hi.ki.tiKh I have struck down you H5221 Verb hiphil perfect first person common singular · suffix
500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Amplified meaning
wounded, smitten
Tyndale gloss
to smite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָכָה] 501 vb. smite (not in Qal)

Niph. and he shall be smitten [struck by weapon in battle] and die

Pu. both be smitten down by the hail

Hiph.

lit., smite (with a single, non-fatal, blow), strike

smite repeatedly, beat a man

and they clapped hands (in applause)

give a thrust (with fork) into pot; strike roots

rarely smite (in battle) so as (merely) to wound

smite, of sun

Smite fatally

Smite = attack, attack and destroy a company

Of God

smite with a plague, disease, etc.

smite = chastise, or send judgment upon

of God’s destroying palaces

Hoph. be smitten

base

Brown-Driver-Briggs glosses

H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die

. both be smitten down by the hail

. . . lit., smite (with a single, non-fatal, blow), strike

. smite repeatedly, beat a man

. and they clapped hands (in applause)

. give a thrust (with fork) into pot; strike roots

. rarely smite (in battle) so as (merely) to wound

. smite, of sun

. Smite fatally

. Smite = attack, attack and destroy a company

. Of God . smite with a plague, disease, etc.

. smite = chastise, or send judgment upon

. of God’s destroying palaces

. be smitten

Strong's Hebrew Dictionary

5221 nakah naw-kaw'

a primitive root; to strike (lightly or severely, literally

or figuratively):--beat, cast forth, clap, give (wounds), X

go forward, X indeed, kill, make (slaughter), murderer,

punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,

be stricken, (give) stripes, X surely, wound.

Translators Brief Hebrew Lexicon

נָכָה (na.khah) — to smite.

1) to strike, smite, hit, beat, slay, kill

1a)(Niphal) to be stricken or smitten

1b) (Pual) to be stricken or smitten

1c) (Hiphil)

1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust

1c2) to smite, kill, slay (man or beast)

1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage

1c4) to smite, chastise, send judgment upon, punish, destroy

1d) (Hophal) to be smitten

1d1) to receive a blow

1d2) to be wounded

1d3) to be beaten

1d4) to be (fatally) smitten, be killed, be slain

1d5) to be attacked and captured

1d6) to be smitten (with disease)

1d7) to be blighted (of plants)

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Perf-1cs | Suff — Verb hiphil perfect first person common singular · suffix
HVhp1cs/Sp2fs
all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
מוּסַ֣רmu.Sar [the] correction of H4148 Noun common · masculine singular construct
50× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew term means discipline or correction, often used to describe God's guidance. In Psalm 50:17, it warns against rejecting God's discipline, while in Proverbs 1:7, it emphasizes the importance of discipline in gaining wisdom. It involves learning from mistakes.
Amplified meaning
correction, chastisement
Tyndale gloss
discipline
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

מוּסָר n.m. discipline (of the moral nature), chastening, correction

base

Brown-Driver-Briggs glosses

H4148 מוּסָר discipline (of the moral nature), chastening, correction

Strong's Hebrew Dictionary

4148 muwcar moo-sawr'

from 3256; properly, chastisement; figuratively, reproof,

warning or instruction; also restraint:--bond, chastening

((-eth)), chastisement, check, correction, discipline,

doctrine, instruction, rebuke.

see HEBREW for 03256

Translators Brief Hebrew Lexicon

מוּסָר (mu.sar) — discipline.

: discipline/punishment

1) discipline, chastening, correction

1a) discipline, correction

1b) chastening

מוּסָר (mu.sar) — discipline: instruction.

: instruction

1) discipline, chastening, correction

1a) discipline, correction

1b) chastening

מוּסָר (mu.sar) — discipline: bonds.

: bonds/noose

1) discipline, chastening, correction

1a) discipline, correction

1b) chastening

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
אַכְזָרִ֔י'akh.za.Ri a cruel [one] H394 Adj
8× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means cruel, describing someone who is harsh or unkind. It appears in the Bible to describe cruel people. The KJV translates it as cruel.
Amplified meaning
a person, a nation, harsh, unkind
Tyndale gloss
cruel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַכְזָרִי (*akzariy*) means 'cruel' and appears only in this form. It is derived from another root word, אכזר (*akzar*), which also conveys a sense of cruelty. The entries consistently emphasize its meaning without significant variation.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַכְזָרִי adj. cruel, always in this form

base

Brown-Driver-Briggs glosses

H394 אַכְזָרִי cruel, always in this form

Strong's Hebrew Dictionary

394 'akzariy ak-zawr-ree'

from 393; terrible:--cruel (one).

see HEBREW for 0393

Translators Brief Hebrew Lexicon

אַכְזָרִי (akh.za.ri) — cruel.

cruel

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAamsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

wun.

See NUMBER.

all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
עַ֚ל'al on H5921 Preposition
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
Bible dictionarieson the English sense
Easton's Bible Dictionary

On

Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…

Smith's Bible Dictionary

(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…

American Tract Society Bible Dictionary

See HELIOPOLIS.

Hitchcock's Bible Names Dictionary

pain; force; iniquity

The company it keepswords that stand beside it more often than chance
all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
רֹ֣בro [the] greatness of H7230 Noun common · masculine singular construct
149× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Describes abundance or greatness in the Bible, used to talk about God's power and creation in Psalms and Isaiah.
Amplified meaning
abundant, vast
Tyndale gloss
abundance
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

רֹב 151 n.m. multitude, abundance, greatness

base

Brown-Driver-Briggs glosses

H7230 רֹב multitude, abundance, greatness

Strong's Hebrew Dictionary

7230 rob robe

from 7231; abundance (in any respect):--abundance(- antly),

all, X common (sort), excellent, great(-ly, -ness, number),

huge, be increased, long, many, more in number, most, much,

multitude, plenty(-ifully), X very (age).

see HEBREW for 07231

Translators Brief Hebrew Lexicon

רֹב (rov) — abundance.

1) multitude, abundance, greatness

1a) multitude

1a1) abundance, abundantly

1a2) numerous

1b) greatness

Morphologythe parsing behind the code
Berean parsing
N-cs — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
עֲוֹנֵ֔ךְ'a.vo.Nekh iniquity your H5771 Noun common masculine singular construct · suffix
233× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means moral evil or sin, like the kind God sees in people's hearts. It appears in many books, including Genesis and Psalms. This concept is key to understanding human nature.
Amplified meaning
moral evil, sin
Tyndale gloss
iniquity: crime
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָוֹן n.m. iniquity, guilt, or punishment of iniquity

base

Brown-Driver-Briggs glosses

H5771 עָוֹן iniquity, guilt, or punishment of iniquity

Strong's Hebrew Dictionary

5771 `avon aw-vone'

or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from

5753; perversity, i.e. (moral) evil:--fault, iniquity,

mischeif, punishment (of iniquity), sin.

see HEBREW for 07

see HEBREW for 05753

Translators Brief Hebrew Lexicon

עָוֺן (a.van) — iniquity: crime.

: crime

1) perversity, depravity, iniquity, guilt or punishment of iniquity

1a) iniquity

1b) guilt of iniquity, guilt (as great), guilt (of condition)

1c) consequence of or punishment for iniquity

עָוֺן (a.van) — iniquity: guilt.

: guilt

1) perversity, depravity, iniquity, guilt or punishment of iniquity

1a) iniquity

1b) guilt of iniquity, guilt (as great), guilt (of condition)

1c) consequence of or punishment for iniquity

עָוֺן (a.van) — iniquity: punishment.

: punishment

1) perversity, depravity, iniquity, guilt or punishment of iniquity

1a) iniquity

1b) guilt of iniquity, guilt (as great), guilt (of condition)

1c) consequence of or punishment for iniquity

Morphologythe parsing behind the code
Berean parsing
N-cs | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp2fs
all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
עָצְמ֖וּ'a.tze.Mu they are numerous H6105 Verb · Qal · perfect third person common plural
20× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to shut one's eyes tightly or to become powerful, and can also mean to break or crunch bones. It is used in various contexts, including in the books of Psalms and Isaiah. The idea of being strong is central to this word.
Amplified meaning
many, increased
Tyndale gloss
be vast
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָצֹם (atsam) has two main meanings: to be vast, mighty, or numerous, and to shut the eyes. The word can describe strength or abundance in the Qal form, while the Hiphil form indicates making something strong. Additionally, it can refer to the act of closing the eyes, with variations in intensity noted in the entries.

Brown-Driver-Briggs Hebrew Lexicon (full)

[עָצֹם], עָצַם vb. be vast, mighty, numerous

Qal

be mighty

be numerous

Hiph. make strong

base

[עָצַם] vb. shut the eyes

Qal shutteth his eyes from seeing

Pi. he hath tightly shut your eyes

base

Brown-Driver-Briggs glosses

H6105a עָצֹם, עָצַם be vast, mighty, numerous .. be mighty

. be numerous

. make strong

H6105b עָצַם shut the eyes

Strong's Hebrew Dictionary

6105 `atsam aw-tsam'

a primitive root; to bind fast, i.e. close (the eyes);

intransitively, to be (causatively, make) powerful or

numerous; denominatively (from 6106) to crunch the

bones:--break the bones, close, be great, be increased, be

(wax) mighty(-ier), be more, shut, be(-come, make)

strong(-er).

see HEBREW for 06106

Translators Brief Hebrew Lexicon

עָצֹם (a.tsom) — be vast.

1) to be vast, be numerous, be mighty

1a)(Qal)

1a1) to be mighty

1a2) to be numerous

1b) (Hiphil) to make strong, make mighty

עָצַם (a.tsam) — to shut eyes.

1) to shut (the eyes), close (the eyes)

1a) (Qal) to shut (the eyes)

1b) (Piel) to shut tightly (the eyes)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common plural
HVqp3cp
all lovers your they have forgotten you the object marker you not they care for for [the] blow of an enemy I have struck down you [the] correction of a cruel [one] on [the] greatness of iniquity your they are numerous sins your
חַטֹּאתָֽיִךְ׃cha.to.Ta.yikh sins your H2403 Noun common feminine plural construct · suffix
295× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word describes sin, guilt, or punishment for sin, and also the sacrifice or purification made to atone for it. It is used in the Bible to describe the consequences and solutions for sin. The KJV translates it as 'punishment' or 'sin'.
Amplified meaning
guilt, transgressions
Tyndale gloss
sin
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.

Brown-Driver-Briggs Hebrew Lexicon (full)

חַטָּאָה n.f. sinful thing, sin, Ex 34:7 (J E) Is 5:18.

done

חַטָּאת n.f. sin, sin-offering

sin

condition of sin, guilt of sin

punishment for sin

sin-offering

purification from sins of ceremonial uncleanness

base

Brown-Driver-Briggs glosses

H2403a חַטָּאָה sin, sin-offering(?) . sin

. sin-offering

H2403b חַטָּאת sin, sin-offering . sin

. condition of sin, guilt of sin

. punishment for sin

. sin-offering

. purification from sins of ceremonial uncleanness

Strong's Hebrew Dictionary

2403 chatta'ah khat-taw-aw'

or chattacth {khat-tawth'}; from 2398; an offence (sometimes

habitual sinfulness), and its penalty, occasion, sacrifice, or

expiation; also (concretely) an offender:--punishment (of

sin), purifying(-fication for sin), sin(-ner, offering).

see HEBREW for 02398

Translators Brief Hebrew Lexicon

חַטָּאָה (chat.ta.ah) — sin.

sin, sinful thing

חַטָּאת (chat.tat) — sin.

: sin

1) sin, sin offering

1a) sin

1b) condition of sin, guilt of sin

1c) punishment for sin

1d) sin-offering

1e) purification from sins of ceremonial uncleanness

חַטָּאת (chat.tat) — sin: sin offering.

: sin_offering

1) sin, sin offering

1a) sin

1b) condition of sin, guilt of sin

1c) punishment for sin

1d) sin-offering

1e) purification from sins of ceremonial uncleanness

חַטָּאת (chat.tat) — sin: punishment.

: punishment/purification

1) sin, sin offering

1a) sin

1b) condition of sin, guilt of sin

1c) punishment for sin

1d) sin-offering

1e) purification from sins of ceremonial uncleanness

Morphologythe parsing behind the code
Berean parsing
N-fp | Suff — Noun common feminine plural construct · suffix
HNcfpc/Sp2fs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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