Jeremiah 30:6 — Word Study
WLCשַׁאֲלוּ־ נָ֣א וּרְא֔וּ אִם־ יֹלֵ֖ד זָכָ֑ר מַדּוּעַ֩ רָאִ֨יתִי כָל־ גֶּ֜בֶר יָדָ֤יו עַל־ חֲלָצָיו֙ כַּיּ֣וֹלֵדָ֔ה וְנֶהֶפְכ֥וּ כָל־ פָּנִ֖ים לְיֵרָקֽוֹן׃
BSAAskshâʼal nownâʼ [consider carefully] and seerâʼâh Canʼim a malezâkâr [man, male person] give birthyâlad [beget, bring forth a child] Why thenmaddûwaʻ do I seerâʼâh■ everykôl mangeber [great man] with his handsyâd [strength, power] onʻal his stomachchâlâts [loins, seat of vigor] like a woman in laboryâlad [female, mother, travail, childbirth] and everykôl facepânîym [presence, countenance] turnedhâphak paleyêrâqôwn [into paleness, mildew, greenish hue]
| Greek | English | Parsing |
|---|---|---|
| שַׁאֲלוּ־ | ask | Verb, Qal, imperative second person masculine plural |
| נָ֣א | please | Particle |
| וּרְא֔וּ | and see | Conjunction, verb qal imperative second person masculine plural |
| אִם־ | if | Particle |
| יֹלֵ֖ד | [is] giving birth | Verb, Qal, participle (active) masculine singular |
| זָכָ֑ר | a male | Adj |
| מַדּוּעַ֩ | why? | Particle |
| רָאִ֨יתִי | have I seen | Verb, Qal, perfect first person common singular |
| כָל־ | every | Noun common, masculine singular construct |
| גֶּ֜בֶר | man | Noun common, masculine singular absolute |
| יָדָ֤יו | hands his | Noun common both dual construct, suffix |
| עַל־ | on | Preposition |
| חֲלָצָיו֙ | loins his | Noun common feminine dual construct, suffix |
| כַּיּ֣וֹלֵדָ֔ה | like [woman] giving birth | Preposition, verb qal participle (active) feminine singular |
| וְנֶהֶפְכ֥וּ | and have they been changed? | Verb, Niphal, sequential perfect third person common plural |
| כָל־ | all | Noun common, masculine singular construct |
| פָּנִ֖ים | faces | Noun common, masculine plural absolute |
| לְיֵרָקֽוֹן׃ | into paleness | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ask now, and see: Can a male give birth? Why then do I see every man with his hands on his stomach like a woman in labor and every face turned pale? |
| KJV | Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? |
| ASV | Ask ye now, and see whether a man doth travail with child: wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? |
| YLT | Ask, I pray you, and see, is a male bringing forth? Wherefore have I seen every man, His hands on his loins, as a travailing woman, And all faces have been turned to paleness? |
| WEB | Ask now, and see whether a man travails with child. Why do I see every man with his hands on his waist, as a woman in travail, and all faces are turned pale? |
| BBE | Put the question and see if it is possible for a man to have birth-pains: why do I see every man with his hands gripping his sides, as a woman does when the pains of birth are on her, and all faces are turned green? |
Where they part company is זָכָר — see How Translations Differ.
The sentence comprises a main question and several subordinate clauses that elaborate on the imagery and emotional state described.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזָכָר
verbשָׁאַל
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 30:6
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 Coming Distress for Jacobgenerated
Jeremiah 30:6 presents a vivid image of men in distress, comparing their anguish to that of a woman in labor. Jeremiah uses this metaphor to convey the severity of the coming crisis for Jacob, emphasizing that even the strongest among them are overwhelmed by fear. This passage serves as a reminder of the intense emotional and physical turmoil that can accompany impending judgment, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 4:31 | For I hear a cry like a woman in labor, a cry of anguish like one bearing her first child— the cry of the Daughter of Zion gasping for breath, stretching out her hands to say, “Woe is me, for my soul faints before the murderers!” |
| 2 | Jeremiah 6:24 | We have heard the report; our hands hang limp. Anguish has gripped us, pain like that of a woman in labor. |
| 3 | Jeremiah 13:21 | What will you say when He sets over you close allies whom you yourself trained? Will not pangs of anguish grip you, as they do a woman in labor? |
| 4 | Jeremiah 22:23 | O inhabitant of Lebanon, nestled in the cedars, how you will groan when pangs of anguish come upon you, agony like a woman in labor.” |
| 5 | Jeremiah 49:24 | Damascus has become feeble; she has turned to flee. Panic has gripped her; anguish and pain have seized her like a woman in labor. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — יָלַד, yo.Ledgenerated
The verb יָלַד (yalad) means to give birth or beget, and it is used in contexts that involve childbirth or lineage. In this verse, it emphasizes the impossibility of a male giving birth, highlighting the absurdity of the situation and the depth of the emotional turmoil expressed.
This word is often associated with the act of bringing forth life, and its use here underscores the intensity of the metaphor. The participle form indicates an ongoing action, suggesting that the distress is palpable and immediate.
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. The BSB has male, and so do the KJV and ASV: all three maintain a straightforward rendering.
Where others part company with the BSB they part company over the rendering of זָכָר. The KJV and others use man, while the BSB opts for a male. This distinction highlights the emphasis on gender in the context of the verse.
Sentence Structuregenerated
The main clause is introduced by the verb שַׁאֲלוּ, ask, which governs the imperative phrases that follow. The structure of the verse emphasizes the questioning nature of Jeremiah's proclamation, inviting the audience to consider the absurdity of the situation.
The subsequent clauses elaborate on the metaphor of a male giving birth, with participial phrases describing the actions and states of the men in distress, creating a vivid image of their panic and fear.
Septuagint Backgroundgenerated
The Septuagint translates יָלַד as ἔτεκεν, which means 'to bear' or 'to give birth.' This choice aligns with the Hebrew meaning but may carry additional connotations in the Greek context, emphasizing the act of bringing forth life in a broader sense.
The translation reflects the same absurdity of the original text, reinforcing the dramatic imagery Jeremiah employs to convey the emotional state of the people.
In plain words — the whole versegenerated
Jeremiah 30:6 asks if a male can give birth, highlighting the absurdity of the situation. Jeremiah sees men in distress, holding their stomachs like women in labor, with their faces turning pale from fear. This imagery powerfully illustrates the intense anxiety and turmoil that the people are experiencing.
Frequently Asked Questionsgenerated
This phrase emphasizes the impossibility of the situation, highlighting the extreme distress that the men are experiencing, akin to the pain of childbirth.
Jeremiah uses this imagery to convey the depth of anguish and fear that the people are feeling, comparing their panic to that of a woman in labor.
The pale faces indicate fear and dread, suggesting that the situation is dire and that the men are overwhelmed by their circumstances.
This verse fits within a larger prophetic warning about the coming distress for Jacob, illustrating the emotional and physical turmoil that will accompany this judgment.
Reflection Questionsgenerated
- What emotions do I experience in times of distress, and how can I express them to God?
- How can I support others who are going through difficult times, similar to the distress described in this verse?
- In what ways can I find hope amidst fear, as Jeremiah does in his prophetic message?
- How does understanding the depth of anguish in this verse help me relate to those who are suffering today?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 30:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAsk ye now, and see whether a man doth travail with child?.... Look into the histories of former times, inquire of those most versed in them, whether ever there was such a thing in the world as that
Read John Gill on Jeremiah 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAsk ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
Read Robert Jamieson on Jeremiah 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe voice which I hear is not the voice of women, but of men, and those the strongest and stoutest men, yet it is a voice like the voice of women in travail, roaring out through their pains; and the posture I see the generality of men are in is like the posture of women in travail, who hold their hands upon their loins, hoping thereby to abate their pain. Was it ever heard that males had the pains that use to attend child-bearing women? And all faces are turned into paleness; and all men’ s faces look as if they had the yellow jaundice; or are of the colour of blasted corn, as the word signifieth, .
Read Matthew Poole on Jeremiah 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 30:6 Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?Ver. 6. Ask ye now, and see, &c.] Was it ever heard of in this world that a male did bear? The poets indeed fable that Minerva was born of Jupiter’ s brain: “ Pictoribus atque poetis, Quidlibet audendi fas est. ” Wherefore do I see every man.] Heb., Every strong or mighty man. With their hands on their loins.] And not on their weapons. And all faces turned into paleness.] Through extreme fear, the blood running to the heart, and the heart fallen into the heels. The Septuagint, for "paleness," have the…
Read John Trapp on Jeremiah 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5, 6) Thus saith the Lord; We have heard a voice of trembling . . .—There is a strange mingling of the divine and human elements in these words. The prophet speaks with the sense that the words are not his own, and yet what he utters is, at first, the expression of his own horror and astonishment at the vision of woe that is opening before his eyes. He sees, as it were, the famine-stricken people, their faces gathering blackness, the strong men giving way to a woman’s anguish, wailing with their hands on their loins. In horror rather than in scorn, he asks the question, What means all this? Are these men in the pangs of childbirth? (Comp. Jeremiah 4:31; Jeremiah 6:24; Jeremiah 13:21.) In…
Read Charles John Ellicott on Jeremiah 30 →CambridgeThe Cambridge Bible for Schools and Colleges6. Men do not suffer the pangs of child-bearing. Why then do all shew signs of pain and terror? Cp. Isaiah 13:8.
Read Cambridge on Jeremiah 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Every man with his hands on his loins — As if in extreme pain, like unto a woman in the pangs of childbirth.
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
Ask now, and see: Can a male give birth? Why then do I see every man with his hands on his stomach like a woman in labor and every face turned pale?
Ask now, and see whether a man travails with child. Why do I see every man with his hands on his waist, as a woman in travail, and all faces are turned pale?
Ask now, and see: Can a male give birth? Why then do I see every man with his hands on his stomach like a woman in labor and every face turned pale?
Ask yourselves this and consider it carefully: Have you ever seen a man give birth to a baby? Why then do I see all these strong men grabbing their stomachs in pain like a woman giving birth? And why do their faces turn so deathly pale?
Tyndale line
Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
Ask ye now, and see whether a man doth travail with child: wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
Ask ye now, and see whether a man doth travail with child: wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
Ask ye now, and see whether a man doth travail with child? Why do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
Demand now and beholde, if man trauayle with childe? wherefore doe I beholde euery man with his hands on his loynes as a woman in trauaile, and all faces are turned into a palenesse?
Strictly literal
Ask ye now, and see, whether a male doth travail with child? Wherefore do I see every man with his hands on his loins, as a woman in travail; and all faces are turned into paleness?
Ask, I pray you, and see, is a male bringing forth? Wherefore have I seen every man, His hands on his loins, as a travailing woman, And all faces have been turned to paleness?
Now ask and see, is a male bringing forth? Why have I seen every man || [With] his hands on his loins, as a travailing woman, || And all faces have been turned to paleness?
Ask ye now, and see whether a male doth give birth to a child? wherefore do I see every man with his hands on his loins, as a woman in giving birth? and why are all faces turned pale?
Ask and see if a man bears a child. Why do I see every young man with his hand on his loins like a woman bearing a child? Why have all their faces become pale?
From the Latin
Ask ye, and see if a man bear children? why then have I seen every man with his hands on his loins, like a woman in labour, and all faces are turned yellow?
Simplified
Think about it! Can men give birth? No. So why do I see every man holding his stomach with his hands like a woman in labor. Why is every face white as a sheet?
Put the question and see if it is possible for a man to have birth-pains: why do I see every man with his hands gripping his sides, as a woman does when the pains of birth are on her, and all faces are turned green?
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with 15 of the 18 words matched. The Dead Sea Scrolls contain partial restorations but confirm the essential elements of the verse, indicating consistency across these ancient witnesses.
שַׁאֲלוּ־ נָ֣א וּרְא֔וּ אִם־ יֹלֵ֖ד זָכָ֑ר מַדּוּעַ֩ רָאִ֨יתִי כָל־ גֶּ֜בֶר יָדָ֤יו עַל־ חֲלָצָיו֙ כַּיּ֣וֹלֵדָ֔ה וְנֶהֶפְכ֥וּ כָל־ פָּנִ֖ים לְיֵרָקֽוֹן׃
15 of the 18 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[שאלו] [נא] [וראו] [אם] [ילד] זכר [מדוע] [ראיתי] [כל] [גבר] [ידי׳ו] על חלצי׳ו [כיולדה] [ונהפכו] כל פנים לירקון
4 words on the leather — 2 partly restored, 12 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 30:6
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.
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
ask (sha'al "to inquire," "to seek for counsel," "to demand"): It is the word commonly used in the Old Testament and is equivalent to eperotao, "to request," used in the New Testament. It does not imply any inferiority on the part of the person asking (Ps 2:8). It is the Son who is bidden to ask, and therefore the word expresses the request of an equal. It has also the meaning "to inquire": "Wherefore .... ask after my name?" (Ge 32:29) signifying, "Surely you must know who I am." "Ye shall ask me no question" (Joh 16:23), i.e. "about the true meaning of My words, for all will then be clear to you" (Dummelow). aiteo, is the word commonly used with reference to prayer. It means "to ask," "to implore," and presents the…
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
burth (genesis):
(1) It was said by the angel beforehand of John the Baptist, "Many shall rejoice at his birth"; and when he was born Elisabeth said, "Thus hath the Lord done unto me .... to take away my reproach among men" (Lu 1:14,25). Among the ancient Hebrews barrenness was a "reproach" and the birth of a child, of a son especially, an occasion for rejoicing.
(2) This, no doubt, was due in part to the Messianic hope inspired and sustained by prophecy (see Ge 3:15, where it was foretold that the seed of the woman should bruise the serpent's head; and subsequent prophecies too numerous to mention). Cases in point worth studying are found in Ge 4:1, where Eve rejoices over the birth of her firstborn and cries, "I have gotten a…
Birth
As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp.
זָכָר (zakar) refers to a male, specifically the male of humans and animals. It is used both as a noun to denote male offspring and as an adjective to describe humans as male. The term is derived from a root meaning 'remembered,' emphasizing the male as a noteworthy sex.
זָכָר n.m. & adj. male
subst. male, offspring of men and animals
adj. sg. male (only human beings)
base
H2145 זָכָר male . subst. male, offspring of men and animals
. adj. sg. male (only human beings)
2145 zakar zaw-kawr'
from 2142; properly, remembered, i.e. a male (of man or
animals, as being the most noteworthy sex):--X him, male,
man(child, -kind).
see HEBREW for 02142
זָכָר (za.khar) — male.
1) male (of humans and animals)
adj
2) male (of humans)
Adj — AdjHAamsa
mal
(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "female," which see);
(2) 'ish literally, "man";
(3) by circumlocution, only in the books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (1Sa 25:22,34; 1Ki 14:10)):
Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from Jud 3:24;
מַדּוּעַ (maddua) means 'why?' or 'wherefore?'. It is derived from the root meaning 'to know' and is used to inquire about reasons or causes. The entries consistently define it as an adverbial term questioning the basis for something.
מַדּוּעַ 61 and מַדֻּעַ adv. wherefore?
base
H4069 מַדּוּעַ, מַדֻּעַ wherefore?
4069 madduwa` mad-doo'-ah
or madduaa {mad-doo'-ah}; from 4100 and the passive
participle of 3045; what (is) known?; i.e. (by implication)
(adverbially) why?:--how, wherefore, why.
see HEBREW for 04100
see HEBREW for 03045
מַדּוּעַ (mad.du.a) — why?.
why?, on what account?, wherefore?
Part — ParticleHTi
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp3ms
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.
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)
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)
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
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
Prep — PrepositionHR
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…
(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…
See HELIOPOLIS.
pain; force; iniquity
חָלָץ (chalats) refers to the loins, specifically in the dual form, indicating a focus on this area as the seat of strength, virility, and pain, particularly in the context of childbirth. The term is associated with physical vigor and is noted for its use in describing the loins as girded.
[חָלָץ] n.[f.] only dual, loins
as seat of virility
as girded
as seat of pains, like a woman in travail
base
H2504 [חָלָץ] only dual, loins
2504 chalats khaw-lawts'
from 2502 (in the sense of strength); only in the dual; the
loins (as the seat of vigor):--loins, reins.
see HEBREW for 02502
חָלָץ (cha.lats) — loin.
1) loins
1a) as seat of virility
1b) as girded
1c) as seat of pain (woman's travail)
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Prep | V-Qal — Preposition · verb qal participle (active) feminine singularHRd/Vqrfsa
burth (genesis):
(1) It was said by the angel beforehand of John the Baptist, "Many shall rejoice at his birth"; and when he was born Elisabeth said, "Thus hath the Lord done unto me .... to take away my reproach among men" (Lu 1:14,25). Among the ancient Hebrews barrenness was a "reproach" and the birth of a child, of a son especially, an occasion for rejoicing.
(2) This, no doubt, was due in part to the Messianic hope inspired and sustained by prophecy (see Ge 3:15, where it was foretold that the seed of the woman should bruise the serpent's head; and subsequent prophecies too numerous to mention). Cases in point worth studying are found in Ge 4:1, where Eve rejoices over the birth of her firstborn and cries, "I have gotten a…
Birth
As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp.
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
Conj | V-Niphal-3cp — Verb · Niphal · sequential perfect third person common pluralHc/VNq3cp
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).
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp — Noun common · masculine plural absoluteHNcmpa
יֵרָקוֹן (yeraqown) refers to mildew, paleness, or lividness, indicating a change in color due to various conditions, such as fright in people or drought in plants. The term is derived from another Hebrew word related to color. The entries consistently highlight its association with mildew and paleness.
יֵרָקוֹן n.m. mildew, paleness, lividness
base
H3420 יֵרָקוֹן mildew, paleness, lividness
3420 yeraqown yay-raw-kone'
from 3418; paleness, whether of persons (from fright), or of
plants (from drought):--greenish, yellow.
see HEBREW for 03418
יֵרָקוֹן (ye.ra.qon) — mildew.
1) mildew, paleness, lividness
1a) mildew, rust
1b) paleness
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa