Jeremiah 46:17 — Word Study
WLCקָרְא֖וּ שָׁ֑ם פַּרְעֹ֤ה מֶֽלֶךְ־ מִצְרַ֙יִם֙ שָׁא֔וֹן הֶעֱבִ֖יר הַמּוֹעֵֽד׃
BSAThereshâm [in that place, at that time] they will cry outqârâʼ■ PharaohParʻôh [the king of Egypt, a powerful ruler] kingmelek of EgyptMitsrayim was all noiseshâʼôwn [nothing but, a loud, empty sound, a tumult] he has let the appointed timemôwʻêd [passed by, failed to seize, a designated meeting, a sacred season] pass him byʻâbar■ [go by unused, unseized]
| Greek | English | Parsing |
|---|---|---|
| קָרְא֖וּ | people will call out | Verb, Qal, perfect third person common plural |
| שָׁ֑ם | there | Adverb |
| פַּרְעֹ֤ה | Pharaoh | Noun |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| מִצְרַ֙יִם֙ | Egypt | Noun proper |
| שָׁא֔וֹן | [is] a noise | Noun common, masculine singular absolute |
| הֶעֱבִ֖יר | he has let pass by | Verb, Hiphil, perfect third person masculine singular |
| הַמּוֹעֵֽד׃ | the appointed time | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There they will cry out: ‘Pharaoh king of Egypt was all noise; he has let the appointed time pass him by.’ |
| KJV | They did cry there, Pharaoh king of Egypt is but a noise; he hath passed the time appointed. |
| ASV | They cried there, Pharaoh king of Egypt is but a noise; he hath let the appointed time pass by. |
| YLT | They have cried there: Pharaoh king of Egypt [is] a desolation, Passed by hath the appointed time. |
| WEB | They cried there, ‘Pharaoh king of Egypt is but a noise; he has let the appointed time pass by.’ |
| BBE | Give a name to Pharaoh, king of Egypt: A noise who has let the time go by. |
Where they part company is שָׁא֔וֹן — see How Translations Differ.
One main clause with additional descriptive elements, emphasizing the people's lament and Pharaoh's failure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 46:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Egyptgenerated
Jeremiah 46:17 captures the moment when the people lament Pharaoh's ineffectiveness during a time of danger. They express their frustration that the king of Egypt, who should have acted decisively, has instead allowed critical moments to slip away. This passage reflects the broader theme of reliance on leadership and the consequences of inaction, especially in times of crisis.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 15:9 | The enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’ |
| 2 | 1 Kings 20:10–18 | Then Ben-hadad sent another message to Ahab: “May the gods deal with me, and ever so severely, if enough dust remains of Samaria for each of my men to have a handful.” |
| 3 | Isaiah 19:11–16 | The princes of Zoan are mere fools; Pharaoh’s wise counselors give senseless advice. How can you say to Pharaoh, “I am one of the wise, a son of eastern kings”? |
| 4 | Isaiah 31:3 | But the Egyptians are men, not God; their horses are flesh, not spirit. When the LORD stretches out His hand, the helper will stumble, and the one he helps will fall; both will perish together. |
| 5 | Isaiah 37:27–29 | Therefore their inhabitants, devoid of power, are dismayed and ashamed. They are like plants in the field, tender green shoots, grass on the rooftops, scorched before it is grown. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — קָרְא֖וּ, ka.re.'Ugenerated
The verb קָרָא (qara') means to call out or to proclaim. It is a common Hebrew verb used in various contexts, such as calling for help or reading aloud. In this verse, it indicates a collective cry from the people, highlighting their desperation and need for action.
The parsing shows that it is in the perfect tense, third person plural, indicating that the people will indeed call out in response to their situation. This reflects a strong communal expression of distress and a recognition of Pharaoh's failure.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse comprises a main clause with a finite verb קָרְא֖וּ (they will cry out) at its head, followed by a noun phrase that identifies the subject and a predicate that describes Pharaoh's condition. The structure emphasizes the action of the people in contrast to Pharaoh's inaction.
The word order places emphasis on the collective cry of the people, indicating their urgent need for leadership and action, which Pharaoh has failed to provide.
Septuagint Backgroundgenerated
The Septuagint translates קָרְא֖וּ as καλέσατε, which also means 'call out.' This choice aligns closely with the Hebrew meaning, preserving the sense of a communal outcry.
The Greek word καλέσατε emphasizes the act of summoning or calling, which reflects the urgency of the people's situation and their need for a response from their leader.
In plain words — the whole versegenerated
Jeremiah 46:17 tells us that the people will cry out in distress, lamenting that Pharaoh, the king of Egypt, has failed to act during a critical time. They express that he is nothing but noise, missing the appointed time to respond to their needs.
Frequently Asked Questionsgenerated
This phrase suggests that Pharaoh's actions are empty and ineffective, lacking the substance needed to lead the people.
They cry out in despair over Pharaoh's failure to act decisively during a time of crisis.
The appointed time refers to a critical moment that should have been seized for action, highlighting the importance of timing in leadership.
It illustrates the consequences of ineffective leadership and the frustration of the people when their leader fails to respond to urgent needs.
Reflection Questionsgenerated
- How can I recognize moments in my life that require timely action?
- In what ways do I see leaders failing to respond to the needs of those they lead?
- What can I learn from this passage about the importance of effective communication?
- How can I apply the lessons of this verse to my own responsibilities and leadership roles?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 46:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey did cry there,.... Not the Chaldeans, deriding Pharaoh and his army, and mocking them, saying the following words, as some; nor the Egyptians in Egypt, as Kimchi, complaining of their king; much
Read John Gill on Jeremiah 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey did cry there, Pharaoh king of Egypt is but a noise; he hath passed the time appointed. They did cry there - in their own country severally, the foreign soldiers (Jeremiah 46:16) cry, "Pharaoh king of Egypt is," etc.
Read Robert Jamieson on Jeremiah 46 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat is, the Ethiopians and Lubims that should come to help the king of Egypt should cry, or the Chaldeans or the Egyptians themselves should cry, Pharaoh is but a noise, that is, hath made a great noise, but it cometh to nothing: others make the sense, Pharaoh is a man of noise, or tumult. that hath made a great deal of disturbance to himself and us. He hath passed the time appointed; that is, say the most, he hath passed the time himself fixed whereat he would come and fight the Chaldeans. But these words compared with the next verse incline others to think, that either Pharaoh’ s soldiers or his allies are here brought in mocking at Pharaoh, promising himself that the king of Babylon…
Read Matthew Poole on Jeremiah 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 46:17 They did cry there, Pharaoh king of Egypt [is but] a noise; he hath passed the time appointed.Ver. 17. Pharaoh king of Egypt is but a noise,] A mere flash, one that vaunteth and vapoureth, and that is all. So of Charles VIII, King of France, Guicciardini saith, that in his expedition to Naples he came into the field like thunder and lightning, but went out like a snuff; more than a man at first, and less than a woman at last. He hath passed the time appointed.] He let slip his best opportunity, which, in giving battle, is sometimes the loss of all. Charles, King of Sicily and Jerusalem, was for this fault called Carolus Cunctator, i.e., The Delayer. Strepitus est.
Read John Trapp on Jeremiah 46 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) They did cry there . . .—Better, There they cry . . . The difficulty of the verse has led to very various renderings. The meaning of the English version is that the exiles returning to their own land would say that Pharaoh with all his haughty boasts was but an empty noise, that he had passed the limit of God’s long-suffering, and that the day of retribution had come. A slight change in the Hebrew words, however, gives, They have called the name of Pharaoh king of Egypt, A Noise; he hath passed (or lost) the appointed season—i.e., the time allowed by the long-suffering of God. This is supported by some of the ancient versions, and may be accepted as the best rendering. The LXX. and…
Read Charles John Ellicott on Jeremiah 46 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. They did cry there] Dr. Blayney translates this cry thus: - _______ "O Pharaoh, king of Egypt, A tumult hath frustrated the appointed meeting." These allies sent their excuse to Pharaoh, that the disasters they had met with had prevented them from joining him as they had intended.
Read AdamClarke on Jeremiah 46 →CambridgeThe Cambridge Bible for Schools and Colleges17. They cried there … a noise] Read, Call ye the name of Pharaoh (so far accord Syr. and Vulg., and so the LXX, who add Neco) a Crash. Thus Dr., who compares for a name symbolical of a great disaster Jeremiah 20:3, and for the Hebrew word used here Jeremiah 25:31 (“a noise”); Hosea 10:14; Amos 2:2 (“tumult”). Cp. Psalms 40:2 R.V. mg., “tumult or destruction.” he hath let the appointed time pass by] the time for effectual preparation to resist. The period of grace is over. The Hebrew verb in this clause (he‘ĕ ?bir) is thought to be a play on the name Hophra (cp. Isaiah 30:7 with note in C.B. for a contemptuous play on a name for Egypt). If this be so, the v. can hardly be a gloss (Du.) or…
Read Cambridge on Jeremiah 46 →Albert Barnes1798–1870Barnes' Notes on the BibleTranslate it with the versions: “They have called (or, Call ye) the name of Pharaoh king of Egypt - A noise: he hath overstepped the appointed time.” For this custom of giving prophetic names see
Read Albert Barnes on Jeremiah 46 →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
There they will cry out: ‘Pharaoh king of Egypt was all noise; he has let the appointed time pass him by.’
They cried there, ‘Pharaoh king of Egypt is but a noise; he has let the appointed time pass by.’
There they will cry out: ‘Pharaoh king of Egypt was all noise; he has let the appointed time pass him by.’
There at home they will say, ‘Pharaoh king of Egypt is just a big noise! He has let the most opportune moment pass by.’
Tyndale line
They did cry there, Pharaoh king of Egypt is but a noise; he hath passed the time appointed.
They cried there, Pharaoh king of Egypt is but a noise; he hath let the appointed time pass by.
They cried there, Pharaoh king of Egypt is but a noise; he hath let the appointed time pass by.
They cried there, Pharaoh king of Egypt is but a noise; he hath passed the time appointed.
They did cry there, Pharaoh King of Egypt, and of a great multitude hath passed the time appointed.
Strictly literal
There did they cry, Pharaoh king of Egypt is but a noise; he hath let the time appointed go by.
They have cried there: Pharaoh king of Egypt [is] a desolation, Passed by hath the appointed time.
They have cried there: Pharaoh king of Egypt [is] a desolation, || The appointed time has passed by.
They called out there, Pharaoh is king of Egypt, it was but vaunting, he hath let the time appointed pass by.
They proclaimed there, 'Pharaoh the king of Egypt is only a noise, one who has let his opportunity slip away.'
From the Latin
Call ye the name of Pharao king Egypt, a tumult time hath brought.
Simplified
When they get there they'll say about Pharaoh king of Egypt, “He just makes a lot of noise. He wasted his opportunity.”
Give a name to Pharaoh, king of Egypt: A noise who has let the time go by.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on all eight words of this verse. The Septuagint's word order differs from the Hebrew but matches the content closely, showing consistency in the message conveyed.
קָרְא֖וּ שָׁ֑ם פַּרְעֹ֤ה מֶֽלֶךְ־ מִצְרַ֙יִם֙ שָׁא֔וֹן הֶעֱבִ֖יר הַמּוֹעֵֽד׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 46:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
The Hebrew word פַּרְעֹה (*par'oh*) means 'Pharaoh,' which is a title for Egyptian kings. It is derived from Egyptian and is commonly associated with various rulers mentioned throughout the Old Testament, including those during the time of the Patriarchs and the Divided Monarchy. The term translates to 'great house,' reflecting its significance in ancient Egypt.
פַּרְעֹה 275 n.m. Pharaoh, title of Egyptian kings
base
H6547 פַּרְעֹה Pharaoh, title of Egyptian kings
6547 Par`oh par-o'
of Egyptian derivation; Paroh, a general title of Egyptian
kings:--Pharaoh.
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.12.15
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.37.36
Also named: Pharaō (Φαραώ "Pharaoh" G5328)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.1.11
Also named: Pharaō (Φαραώ "Pharaoh" G5328H)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.3.10
Also named: Pharaō (Φαραώ "Pharaoh" G5328I)
§ Pharaoh = "great house"
N-proper — NounHNtmsa
fa'-ro, fa'-ra-o (par`oh; Pharao); Egyptian per aa, "great house"):em; the King James Version Pharacim): One of the families of temple-servants who returned with Zerubbabel (1 Esdras 5:31; not found in Ezra or Nehemiah).
1. The Use of Name in Egypt:
Many and strange differences of opinion have been expressed concerning the use of this name in Egypt and elsewhere, because of its importance in critical discussions (see below). Encyclopaedia Biblica says "a name given to all Egyptian kings in the Bible"; it also claims that the name could not have been received by the Hebrews before 1000 BC. HDB (III, 819) says that a letter was addressed to Amenhotep as "Pharaoh, lord of," etc. According to Winckler's theory of a North Arabian Musri, it was the Hebrews alone in ancient times who adopted the term Pharaoh from the Egyptians, the name not being found even in the Tell el-Amarna Letters or…
Pharaoh
The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”
(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or “shepherd kings.” The Egyptians called the nomad tribes of Syria Shasu, “plunderers,” their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of…
the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean ’the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: The Pharaoh of Abraham . (Genesis 12:15) --At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of…
Is properly an Egyptian word adopted into the Hebrew, and signifies king; so that when we find this name it means everywhere the king. Thus, also, Pharaoh Hophra is simply king Hophra.
Of the kings of Egypt, there are not less than twelve or thirteen mentioned in Scripture, all of whom bore the general title of Pharaoh, except four. Along with this title, two of them have also other proper names, Necho and Hophra. The following is their order. Some of them have been identified, by the labors of Champollion and others, with kings whose proper names we know from other sources, while others still remain in obscurity. Indeed, so brief, obscure, and conflicting are the details of Egyptian history and ancient chronology, which no name before that of Shishak can be regarded as identified beyond dispute.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
שָׁאוֹן (sha'own) refers to a loud noise or uproar, often associated with water or crowds. It encompasses meanings like roar, din, and tumult, suggesting a sense of chaos or destruction. The word is derived from a root that implies rushing or noise, highlighting its connection to loud, disruptive sounds.
שָׁאוֹן n.m. roar (of waters, etc.), din, crash, uproar
base
H7588 שָׁאוֹן roar (of waters, etc.), din, crash, uproar
7588 sha'own shaw-one'
from 7582; uproar (as of rushing); by implication,
destruction:--X horrible, noise, pomp, rushing, tumult
(X -uous).
see HEBREW for 07582
שָׁאוֹן (sha.on) — roar.
1) roar, din, crash, uproar
1a) roar (of water)
1b) uproar (of revellers)
N-ms — Noun common · masculine singular absoluteHNcmsa
noiz (qol, hamon, sha'on; phone): "Noise" is most frequently the translation of qol, "voice," "sound," in the King James Version (Ex 20:18, "the noise of the trumpet," the Revised Version (British and American) "voice"; Ex 32:17 twice,18; Jud 5:11, "(they that are delivered) from the noise of the archers," the Revised Version (British and American) "far from the noise," etc., margin "because of the voice of"; 1Sa 4:6, etc.); hamon, "noise," "sound" (1Sa 14:19); roghez, "anger," "rage" (Job 37:2); rea`, "outcry" (Job…
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
מוֹעֵד (mo'ed) refers to an appointed time, place, or meeting, often associated with festivals and sacred seasons. It can denote a specific appointment or assembly, and is linked to the concept of a tent of meeting. The word is derived from a root meaning to appoint, and encompasses a range of meanings related to scheduled gatherings and designated locations.
מוֹעֵד 223 n.m. appointed time, place, meeting
appointed time
appointed meeting
appointed place
appointed sign, signal
tent of meeting
base
H4150 מוֹעֵד appointed time, place, meeting . appointed time
. appointed meeting
. appointed place
. appointed sign, signal
. tent of meeting
4150 mow`ed mo-ade'
or moled {mo-ade'}; or (feminine) moweadah (2 Chronicles
8:13) {mo-aw-daw'}; from 3259; properly, an appointment, i.e.
a fixed time or season; specifically, a festival;
conventionally a year; by implication, an assembly (as
convened for a definite purpose); technically the
congregation; by extension, the place of meeting; also a
signal (as appointed beforehand):--appointed (sign, time),
(place of, solemn) assembly, congregation, (set, solemn)
feast, (appointed, due) season, solemn(-ity), synogogue, (set)
time (appointed).
see HEBREW for 03259
מוֹעֵד (mo.ed) — meeting: time appointed.
: time_appointed
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: festival.
: festival
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting.
: meeting
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: signal appointed.
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.