Jeremiah 48:27 — Word Study
WLCוְאִ֣ם׀ ל֣וֹא הַשְּׂחֹ֗ק הָיָ֤ה לְךָ֙ יִשְׂרָאֵ֔ל אִם־ בְּגַנָּבִ֖ים נִמְצָ֑א כִּֽי־ מִדֵּ֧י דְבָרֶ֥יךָ בּ֖וֹ תִּתְנוֹדָֽד׃
BSAWashâyâh■ notlôʼ IsraelYisrâʼêl object of ridiculesᵉchôwq [a derision, an object of scorn] Was he ever found [among thieves]mâtsâʼ■ [in the company of lawbreakers] Forkîy wheneverday you speak of himdâbâr [with contempt, shaking your head] you shake your headnûwd▸ [in mockery, with scorn]
| Greek | English | Parsing |
|---|---|---|
| וְאִ֣ם׀ | and ? | Conjunction, particle |
| ל֣וֹא | not | Particle |
| הַשְּׂחֹ֗ק | the laughing stock | Particle, noun common masculine singular absolute |
| הָיָ֤ה | was it | Verb, Qal, perfect third person masculine singular |
| לְךָ֙ | to you | Preposition, suffix |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| אִם־ | or? | Particle |
| בְּגַנָּבִ֖ים | among thieves | Preposition, noun common masculine plural absolute |
| נִמְצָ֑א | was it found | Verb, Niphal, perfect third person masculine singular |
| כִּֽי־ | for | Particle |
| מִדֵּ֧י | as often as | Preposition, noun common masculine singular construct |
| דְבָרֶ֥יךָ | words your | Noun common masculine plural construct, suffix |
| בּ֖וֹ | in it | Preposition, suffix |
| תִּתְנוֹדָֽד׃ | you shook yourself | Verb, Hithpael, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Was not Israel your object of ridicule? Was he ever found among thieves? For whenever you speak of him you shake your head. |
| KJV | For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy. |
| ASV | For was not Israel a derision unto thee? was he found among thieves? for as often as thou speakest of him, thou waggest the head. |
| YLT | And was not Israel the derision to thee? Among thieves was he found? For since thy words concerning him, Thou dost bemoan thyself. |
| WEB | For wasn’t Israel a derision to you? Was he found among thieves? For as often as you speak of him, you shake your head. |
| BBE | For did you not make sport of Israel? was he taken among thieves? for whenever you were talking about him, you were shaking your head over him. |
Where they part company is הַשְּׂחֹ֗ק — see How Translations Differ.
The sentence consists of a main clause followed by subordinate clauses that build on the theme of ridicule and mockery.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
verbהָיָה
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 48:27
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 — Judgment Against Moabgenerated
Jeremiah 48:27 reflects on the scorn Moab has shown towards Israel, questioning whether Israel was ever found among thieves. The surrounding verses emphasize Moab's arrogance and the consequences of their mockery of Israel, a nation chosen by God. This passage serves as a reminder of Israel's significance despite the derision it faces from its enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 44:13 | You have made us a reproach to our neighbors, a mockery and derision to those around us. |
| 2 | Psalm 79:4 | We have become a reproach to our neighbors, a scorn and derision to those around us. |
| 3 | Proverbs 24:17–18 | Do not gloat when your enemy falls, and do not let your heart rejoice when he stumbles, |
| 4 | Lamentations 2:15–17 | All who pass by clap their hands at you in scorn. They hiss and shake their heads at the Daughter of Jerusalem: “Is this the city that was called the perfection of beauty, the joy of all the earth?” |
| 5 | Ezekiel 25:8 | This is what the Lord GOD says: ‘Because Moab and Seir said, “Look, the house of Judah is like all the other nations,” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — הַשְּׂחֹ֗ק, ha.se.Chokgenerated
The noun שְׂחֹק (sechok) refers to laughter, which can be joyful or mocking. In this context, it highlights the derision faced by Israel, suggesting that Israel has become a laughingstock among the nations. The root of this word conveys the idea of laughter that often carries a tone of scorn or contempt.
In this verse, the use of הַשְּׂחֹק emphasizes the ridicule that Moab directs towards Israel, portraying a relationship marked by disdain. This mockery is contrasted with Israel's enduring identity and significance in the biblical narrative.
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 main finite verb is הָיָ֤ה, was it, which governs the question about Israel's status. The structure includes a series of clauses that build on the theme of ridicule, with a conditional clause introduced by אִם, if, and a subordinate clause that details the conditions under which Israel is mocked.
The sentence structure emphasizes the rhetorical questioning style, drawing attention to the absurdity of Moab's mockery of Israel, suggesting a layered meaning where the speaker challenges the audience to consider the implications of their scorn.
Septuagint Backgroundgenerated
The Septuagint translates הַשְּׂחֹ֗ק as γελοιασμὸν, which conveys a similar meaning of mockery or derision. This choice reflects a consistent interpretation of Israel's status as an object of scorn among the nations.
The use of the Greek term suggests a direct correlation to the Hebrew context, maintaining the theme of ridicule while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Jeremiah 48:27 questions Moab about their treatment of Israel, asking if Israel was ever found among thieves and highlighting how Moab ridicules Israel. The verse emphasizes the scorn directed at Israel, who remains significant despite such mockery.
Frequently Asked Questionsgenerated
It means that Israel is ridiculed and scorned by other nations, particularly Moab, highlighting their perceived weakness or disgrace.
The question implies that Israel is not associated with wrongdoing or criminal behavior, contrasting Moab's scorn with Israel's true identity.
Mockery serves to highlight the arrogance of Moab and the unjust treatment of Israel, reminding readers of Israel's enduring status despite external ridicule.
The surrounding verses emphasize Moab's pride and the consequences of their actions, framing Israel's ridicule within a broader narrative of judgment against Moab.
Reflection Questionsgenerated
- In what ways have I seen ridicule affect my own identity or the identity of others?
- How can I respond to mockery or scorn in my own life, as Israel did?
- What lessons can I learn from Israel's experience of being a laughing stock?
- How does understanding the ridicule faced by Israel change my perspective on their significance in the biblical narrative?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 48:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor was not Israel a derision unto thee?.... In the time of his calamity, when the ten tribes were carried captive by the Assyrians some years ago; and of late the two tribes of Judah and Benjamin by
Read John Gill on Jeremiah 48 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.
Read Robert Jamieson on Jeremiah 48 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor was not Israel a derision unto thee? it is an ill thing to mock at the miseries of others, especially such as we have some relation to; the Moabites were descended from Lot, who was nearly related to Abraham the father of the Jews, and ought not to have mocked at them, but to have pitied their neighbours and kindred: they either mocked at the ten tribes when they were carried into captivity by Shalmaneser, or at Judah captivated by the king of Babylon. God threateneth the Ammonites, , and the Edomites, by Obadiah, for the same misdemeanour. Was he found among thieves? why didst thou deal by Israel as men deal by thieves, when they are brought to shame? Ought not he to have been by thee…
Read Matthew Poole on Jeremiah 48 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:27 For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.Ver. 27. For was not Israel a derision unto thee?] sc., When he was carried captive by Shalmaneser, didst not thou make thyself merry in his misery, and compose comedies out of his tragedies? Was he found among thieves?] Was he therefore obnoxious because religious? What reason hadst thou to shout after him, as one would do after a thief that is taken stealing? Thou skippest for joy.] Thou shakest thyself, that is, thy head; or thou laughest till thou art ready to break thy midriff; “ Petulanti splene cachinnas. ” Impotentissime cachinnaris
Read John Trapp on Jeremiah 48 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) Was not Israel a derision unto thee?—The “derision” had been shown at an earlier stage in the history of Judah (Zephaniah 2:8; comp. Ezekiel 25:6), but was, we may well believe, reproduced when the Moabites heard of the disasters that fell on Israel in the days of Josiah and his successors. The question that follows “Was he found among thieves?” implies an answer in the negative. Israel had not been among the lawless, aggressive nations, the robbers of the earth. Compare 2 Samuel 3:33, where the question, “Died Abner as a fool dieth?” implies that he had not deserved his death as guilty of any crime. By some critics, however, the Hebrew interrogative is taken as meaning “when,” and so…
Read Charles John Ellicott on Jeremiah 48 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. Was not Israel a derision unto thee?] Didst thou not mock my people, and say their God was no better than the gods of other nations? See Ezekiel 25:8. Was he found among thieves?] Did the Israelites come to rob and plunder you? Why then mock them, and rejoice at their desolation, when their enemies prevailed over them? This the Lord particularly resents.
Read AdamClarke on Jeremiah 48 →
CambridgeThe Cambridge Bible for Schools and Colleges27. was he found among thieves?] i.e. Thou couldst not, O Moab, have treated him with more contempt, hadst thou caught him in the act of stealing. Cp. Jeremiah 2:26. waggest the head] in scorn. Cp. Psalms 64:8; Matthew 27:39.
Read Cambridge on Jeremiah 48 →
Albert Barnes1798–1870Barnes' Notes on the BibleWas he found ... - Or, “was he found among thieves that so often as thou speakest of him” thou waggest thy head? - in contempt for a fallen enemy.
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
Was not Israel your object of ridicule? Was he ever found among thieves? For whenever you speak of him you shake your head.
For wasn’t Israel a derision to you? Was he found among thieves? For as often as you speak of him, you shake your head.
Was not Israel your object of ridicule? Was he ever found among thieves? For whenever you speak of him you shake your head.
For did not you people of Moab laugh at the people of Israel? Did you think that they were nothing but thieves, that you shook your head in contempt every time you talked about them?
Tyndale line
For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.
For was not Israel a derision unto thee? was he found among thieves? for as often as thou speakest of him, thou waggest the head.
For was not Israel a derision unto thee? was he found among thieves? for as often as thou speakest of him, thou waggest the head.
For was not Israel a derision to thee? was he found among thieves? for since thou hast spoken of him, thou hast leaped for joy.
For diddest not thou deride Israel, as though he had bene found among theeues? for when thou speakest of him, thou art moued.
Strictly literal
For was not Israel a derision unto thee? Was he found among thieves, that as oft as thou didst speak of him, thou didst shake the head?
And was not Israel the derision to thee? Among thieves was he found? For since thy words concerning him, Thou dost bemoan thyself.
And was Israel not the derision to you? Was he found among thieves? For since your words concerning him, || You bemoan yourself.
For was not Israel a derision unto thee? or was he found among thieves? that whenever thou spokest of him, thou hadst to shake [thy head]?
For did not Israel become an object for laughter to you? Was he found among thieves, so that you shook your head at him as often as you spoke about him?
From the Latin
For Israel hath been a derision unto thee: as though thou hadst found him amongst thieves: for thy words therefore, which thou hast spoken against him, thou shalt be led away captive.
Simplified
Didn't you Moabites used to ridicule the Israelites? But they weren't ever found to be thieves, were they? Yet whenever you talk about them, you shake your heads in contempt.
For did you not make sport of Israel? was he taken among thieves? for whenever you were talking about him, you were shaking your head over him.
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 content of this verse, with the Septuagint providing a close translation of the Hebrew. The Dead Sea Scrolls show some restoration, indicating the text's preservation, but also confirm the main themes of ridicule and mockery present in the Masoretic Text.
וְאִ֣ם׀ ל֣וֹא הַשְּׂחֹ֗ק הָיָ֤ה לְךָ֙ יִשְׂרָאֵ֔ל אִם־ בְּגַנָּבִ֖ים נִמְצָ֑א כִּֽי־ מִדֵּ֧י דְבָרֶ֥יךָ בּ֖וֹ תִּתְנוֹדָֽד׃
12 of the 14 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.
ואם לוא [לשחוק] היאה היתה [ל׳כה] ישראל אם בגנב׳כה נמצא כיא מדי [דברי׳כה] [ב׳ו] תתנודדי
6 words on the leather — 5 partly restored, 4 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 48:27
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.
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
HC/Tc — Conjunction · particleHC/Tc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
שְׂחֹק (sechok) refers to laughter, encompassing both joyful and mocking expressions. It can denote merriment, derision, or being a laughing stock. The word is derived from a root meaning to laugh, and it appears in contexts of both joy and scorn.
שְׂחֹק, שְׂחוֹק n.[m.] laughter, derision, sport
base
H7814 שְׂחֹק, שְׂחוֹק
7814 schowq sekh-oke'
or schoq {sekh-oke'}; from 7832; laughter (in merriment or
defiance):--derision, laughter(-ed to scorn, -ing), mocked,
sport.
see HEBREW for 07832
שְׂחֹק (se.choq) — laughter.
1) laughter, laughing stock, mocking, derision
1a) laughter
1a1) joyful
1a2) hollow
1b) derision (of object)
1c) sport
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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
HTc — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
גַּנָּב (gannab) means 'thief' in Hebrew. It is derived from the root word גָּנַב (ganav), which also relates to stealing. The entries consistently define it as a person who steals, without any significant disagreement among the lexicons.
גַּנָּב n.m. thief
base
H1590 גַּנָּב thief
1590 gannab gaw-nab'
from 1589; a stealer:--thief.
see HEBREW for 01589
גַּנָּב (gan.nav) — thief.
thief
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person masculine singularHVNp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
דַּי (day) means 'sufficiency' or 'enough.' It appears only three times in the Old Testament and is often used with prepositions to express concepts like 'according to' or 'out of the abundance of.' The entries indicate its use as both a noun and adverb, but do not provide a clear derivation.
דַּי subst. sufficiency, enough
absol. thrice only
Combined with בְּ, כְּ, and esp. מִן
בְּדֵי
כְּדֵי according to the sufficiency, or abundance, of
מִדֵי out of the abundance of, hence as often as
base
H1767 דַּי sufficiency, enough . absol. thrice only
. Combined with בְּ, כְּ, and esp. מִן . בְּדֵי
. כְּדֵי according to the sufficiency, or abundance, of
. מִדֵי out of the abundance of, hence as often as
1767 day dahee
of uncertain derivation; enough (as noun or adverb), used
chiefly with preposition in phrases:--able, according to,
after (ability), among, as (oft as), (more than) enough, from,
in, since, (much as is) sufficient(-ly), too much, very, when.
דַּי (day) — sufficiency.
1) sufficiency, enough
1a) enough
1b) for, according to the abundance of, out of the abundance of, as often as
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
The Hebrew word נוּד (*nuwd*) is a primitive root meaning to move to and fro or wander. It encompasses a range of actions including shaking, fluttering, and showing grief, as well as more figurative uses like taunting or consoling. The entries detail various forms and nuances, such as causing others to wander or moving oneself in grief.
נוּד vb. move to and fro, wander, shudder, shew grief
Qal
move to and fro, wander aimlessly, as fugitive
flutter
waver, wave, shake
shew grief (i.e. by shaking or nodding head)
Hiph.
cause to wander aimlessly, as fugitives
make a wagging, wag with the head
Hoph. and the worthless, like briers made to flutter (tossed away) are they
Hithpo‛lel
move oneself to and fro, sway, totter
shake oneself, in excitement
bemoan oneself
base
H5110 נוּד move to and fro, wander, shudder, shew grief
5110 nuwd nood
a primitive root; to nod, i.e. waver; figuratively, to
wander, flee, disappear; also (from shaking the head in
sympathy), to console, deplore, or (from tossing the head in
scorn) taunt:--bemoan, flee, get, mourn, make to move, take
pity, remove, shake, skip for joy, be sorry, vagabond, way,
wandering.
נוּד (nud) — to wander.
1) to shake, waver, wander, move to and fro, flutter, show grief, have compassion on
1a) (Qal)
1a1) to move to and fro, wander (aimlessly), take flight
1a2) to flutter
1a3) to waver, wave, shake
1a4) to show grief
1a4a) to lament, condole, show sympathy
1b) (Hiphil)
1b1) to cause to wander (aimlessly)
1b2) to make a wagging, wag (with the head)
1c) (Hithpolel)
1c1) to move oneself to and fro, sway, totter
1c2) to shake oneself
1c3) to bemoan oneself
V-r-Imperf-2ms — Verb · Hithpael · imperfect second person masculine singularHVti2ms
