Jeremiah 48:25 — Word Study
WLCנִגְדְּעָה֙ קֶ֣רֶן מוֹאָ֔ב וּזְרֹע֖וֹ נִשְׁבָּ֑רָה נְאֻ֖ם יְהוָֽה׃
BSAThe hornqeren [a horn; a hill or peak] of MoabMôwʼâb [the land and descendants of Lot] has been cut offgâdaʻ■ [completely destroyed, severed] and his armzᵉrôwaʻ [the arm as stretched out; strength, might, power] is brokenshâbar■ [shattered, rendered powerless] declaresnᵉʼum [utters, speaks forth] the LORDYᵉhôvâh [Yehovah, the covenant God]
| Greek | English | Parsing |
|---|---|---|
| נִגְדְּעָה֙ | it will be cut off | Verb, Niphal, perfect third person feminine singular |
| קֶ֣רֶן | [the] horn of | Noun common, feminine singular construct |
| מוֹאָ֔ב | Moab | Noun proper |
| וּזְרֹע֖וֹ | and arm its | Conjunction, noun common feminine singular construct, suffix |
| נִשְׁבָּ֑רָה | it will be broken | Verb, Niphal, perfect third person feminine singular |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The horn of Moab has been cut off, and his arm is broken,” declares the LORD. |
| KJV | The horn of Moab is cut off, and his arm is broken, saith the LORD. |
| ASV | The horn of Moab is cut off, and his arm is broken, saith Jehovah. |
| YLT | Cut down hath been the horn of Moab, And his arm hath been broken, An affirmation of Jehovah. |
| WEB | The horn of Moab is cut off, and his arm is broken,” says Yahweh. |
| BBE | The horn of Moab is cut off, and his arm is broken, says the Lord. |
Where they part company is in the phrasing of the verbs — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases, emphasizing the declaration of the LORD.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּדַע
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 48:25
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 Moabgenerated
Jeremiah 48:25 presents a stark declaration from the LORD regarding Moab's fate. The prophecy emphasizes the complete destruction of Moab's strength, symbolized by the cutting off of its horn and the breaking of its arm. This message serves as a warning to Moab and highlights the consequences of its pride and opposition to God, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 75:10 | “All the horns of the wicked I will cut off, but the horns of the righteous will be exalted.” |
| 2 | Lamentations 2:3 | In fierce anger He has cut off every horn of Israel and withdrawn His right hand at the approach of the enemy. He has burned in Jacob like a flaming fire that consumes everything around it. |
| 3 | Daniel 7:8 | While I was contemplating the horns, suddenly another horn, a little one, came up among them, and three of the first horns were uprooted before it. This horn had eyes like those of a man and a mouth that spoke words of arrogance. |
| 4 | Daniel 8:7–9 | I saw him approach the ram in a rage against him, and he struck the ram and shattered his two horns. The ram was powerless to stand against him, and the goat threw him to the ground and trampled him, and no one could deliver the ram from his power. |
| 5 | Zechariah 1:19–21 | So I asked the angel who was speaking with me, “What are these?” And he told me, “These are the horns that have scattered Judah, Israel, and Jerusalem.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נִגְדְּעָה֙, nig.de.'Ahgenerated
The verb גָּדַע (gada`) means to cut down or destroy. In this context, it indicates a total severing of Moab's strength and power. The Niphal form suggests that this action is being done to Moab, emphasizing the divine agency behind the destruction.
This word carries a sense of finality and completeness, as it is used to describe the utter destruction of something significant. Here, it signifies that Moab's power is not just diminished but entirely cut off, aligning with the severe tone of the prophecy.
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 two finite verbs, נִגְדְּעָה֙ (it will be cut off) and נִשְׁבָּ֑רָה (it will be broken), govern the sentence. The structure emphasizes the dual aspects of Moab's downfall, with the verbs highlighting the actions taken against Moab's strength.
The order of the phrases places emphasis on the fate of Moab, with the cutting off of the horn presented first, followed by the breaking of the arm, illustrating a comprehensive defeat.
Septuagint Backgroundgenerated
In the Septuagint, נִגְדְּעָה֙ is rendered as κατεάξθη, which suggests a similar meaning of destruction but may imply a more passive sense of being cut down rather than actively cut off. This choice reflects a slight shift in interpretation.
The word קֶרֶן is translated as κέρας, maintaining the idea of a horn, which carries the connotation of strength and power in both Hebrew and Greek.
In plain words — the whole versegenerated
Jeremiah 48:25 tells us that the LORD declares Moab's complete destruction. The horn, representing Moab's strength, is cut off, and its arm, symbolizing power, is broken. This prophecy serves as a warning about the consequences of pride and opposition to God.
Frequently Asked Questionsgenerated
It signifies the complete destruction of Moab's power and strength.
The arm symbolizes strength and might, indicating that Moab will be rendered powerless.
The message is delivered by the LORD, emphasizing divine authority over Moab's fate.
It serves as a warning about the consequences of pride and rebellion against God.
Reflection Questionsgenerated
- In what ways do I see pride leading to downfall in my own life or in the lives of others?
- How can I rely on God's strength rather than my own, as symbolized by the arm in this verse?
- What lessons can I learn from the fate of Moab to avoid similar consequences?
- How can I better understand the significance of God's declarations in the Bible?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 48:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe horn of Moab is cut off,.... The kingdom of Moab, high and strong, his power and strength, by which he defended himself, and offended others, as a beast with his horns; his powerful kingdom, and
Read John Gill on Jeremiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe horn of Moab is cut off, and his arm is broken, saith the LORD. The horn of Moab is cut off.
Read Robert Jamieson on Jeremiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat is, the beauty and the strength of Moab. So these two terms often signify in holy writ, the horn being much the beauty of some beasts, and that part of their bodies by which they both do injury to others, and defend themselves from the assaults of others. God here declares that Moab should both lose its glory and beauty, and also all the power it formerly had to defend itself, or offend others.
Read Matthew Poole on Jeremiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:25 The horn of Moab is cut off, and his arm is broken, saith the LORD.Ver. 25. The horn of Moab is cut off,] i.e., His strength, power, glory, kingdoms; his sultans and princes, saith the Chaldee.
Read John Trapp on Jeremiah 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) The horn of Moab.—The horn of animals was naturally the symbol of their strength, and it was as natural that the symbolism should be extended to men and nations. (Comp. 1 Samuel 2:1; Psalms 92:10; Lamentations 2:3; Daniel 7:7-8; Luke 1:69.) The figure of the broken arm, powerless to grasp sword or sceptre, meets us again in Ezekiel 30:21.
Read Charles John Ellicott on Jeremiah 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. The horn of Moab is cut off, and his arm is broken] His political and physical powers are no more.
Read AdamClarke on Jeremiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges25. The horn is an emblem of strength, the arm of authority. For the former see Psalms 75:4-5; Psalms 75:10, for the latter ch. Jeremiah 17:5.
Read Cambridge on Jeremiah 48 →Albert Barnes1798–1870Barnes' Notes on the BibleThe horn - i. e., his pride (marginal reference); his arm, i. e., his strength Jeremiah 17:5.
Read Albert Barnes on Jeremiah 48 →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
The horn of Moab has been cut off, and his arm is broken,” declares the LORD.
The horn of Moab is cut off, and his arm is broken,” says Yahweh.
The horn of Moab has been cut off, and his arm is broken,” declares the LORD.
Moab’s might will be crushed. Its power will be broken. I, the Lord, affirm it!
Tyndale line
The horn of Moab is cut off, and his arm is broken, saith the LORD.
The horn of Moab is cut off, and his arm is broken, saith Jehovah.
The horn of Moab is cut off, and his arm is broken, saith the LORD.
The horn of Moab is cut off, and his arm is broken, saith the LORD.
The horne of Moab is cut off, and his arme is broken, saith the Lord.
Strictly literal
The horn of Moab is cut off, and his arm is broken, saith Jehovah.
Cut down hath been the horn of Moab, And his arm hath been broken, An affirmation of Jehovah.
The horn of Moab has been cut down, || And his arm has been broken, || A declaration of YHWH.
Hewn away is the horn of Moab, and his arm is broken, saith the Lord.
The horn of Moab has been hacked off; its arm has been broken—this is Yahweh's declaration.
From the Latin
The horn of Moab is cut off, and his arm is broken, saith the Lord.
Simplified
Moab's strength is gone; their power has been broken, declares the Lord.
The horn of Moab is cut off, and his arm is broken, says the Lord.
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 Dead Sea Scrolls show agreement in the core message of the verse, although the scrolls contain some restored words. The Septuagint matches five of the seven words in the Hebrew text, indicating a close relationship between the translations.
נִגְדְּעָה֙ קֶ֣רֶן מוֹאָ֔ב וּזְרֹע֖וֹ נִשְׁבָּ֑רָה נְאֻ֖ם יְהוָֽה׃
5 of the 7 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.
נגדעה קרן [מואב] [וזרוע׳ו] נשברה נואם יהוה
nothing on the leather here — 5 partly restored, 2 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 48:25
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.
גָּדַע (gada`) is a Hebrew verb meaning to cut down or hew off. It encompasses various forms of cutting, including chopping and felling trees, and can imply destruction. The word appears in different grammatical forms, such as Qal (to hew), Niphal (to be hewn off), and Piel (to cut off).
גָּדַע vb. hew, hew down or off
Qal hew, cut in two
Niph. be hewn off
Pi. hew off, down, in two
Pu. hew down
base
H1438 גָּדַע hew, hew down or off
1438 gada` gaw-dah'
a primitive root; to fell a tree; generally, to destroy
anything:--cut (asunder, in sunder, down, off), hew down.
גָּדַע (ga.da) — to cut down/off.
1) to cut, hew, chop, cut down, hew down, hew off, cut off, cut in two, shave off
1a) (Qal) to hew, chop in two
1b) (Niphal) to be chopped off, be hewn off
1c) (Piel) to cut off or down in two, hew off or down in two
1d) (Pual) to chop down, hew down
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
The Hebrew word קֶ֫רֶן (*qeren*) primarily means 'horn,' which can refer to a ram's horn, a musical instrument, or horn-like projections on an altar. It also has figurative meanings related to strength and can denote a flask or rays of light. The term קַרְנַ֫יִם (*qarnaim*) refers to a location conquered by Israel, likely in Bashan.
קֶ֫רֶן 75 n.f. horn
of ram
used as oil-flask
as wind instr.
(from curved shape of tusks)
fig. of pers., symbol of strength
of altar, horn-like projections at corners
hill (so in Ar., peak, isolated hill)
rays at his side(s) he had (of lightning-flashes in theoph.)
base
קַרְנַ֫יִם n.pr.loc. conquered by Isr.; prob. in Bashan
base
H7161a קֶ֫רֶן horn . . of ram
. used as oil-flask
. as wind instr.
. (from curved shape of tusks)
. fig. of pers., symbol of strength
. of altar, horn-like projections at corners
. hill (so in Ar., peak, isolated hill)
. rays at his side(s) he had (of lightning-flashes in theoph.)
H7161b קַרְנַ֫יִם conquered by Isr.; prob. in Bashan
7161 qeren keh'-ren
from 7160; a horn (as projecting); by implication, a flask,
cornet; by resembl. an elephant's tooth (i.e. ivory), a corner
(of the altar), a peak (of a mountain), a ray (of light);
figuratively, power:--X hill, horn.
see HEBREW for 07160
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) horn
1b) of strength (fig)
1c) flask (container for oil)
1d) horn (as musical instrument)
1e) horn (of horn-like projections on the altar)
1f) of rays of light
1g) hill
Aramaic equivalent: qe.ren (קֶ֫רֶן "horn" H7162)
קַרְנַ֫יִם (qar.na.im) — Karnaim.
(BDB) Karnaim, a place conquered by Israel probably in Bashan
Another name of ash.te.rot qar.na.yim (עַשְׁתְּרֹת קַרְנַיִם "Ashteroth-karnaim" H6255)
N-cs — Noun common · feminine singular constructHNcfsc
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…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
Conj | N-cs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt