Jeremiah 7:19 — Word Study
WLCהַאֹתִ֛י הֵ֥ם מַכְעִסִ֖ים נְאֻם־ יְהוָ֑ה הֲל֣וֹא אֹתָ֔ם לְמַ֖עַן בֹּ֥שֶׁת פְּנֵיהֶֽם׃ ס
BSA◂But am I the Onehêm [the One they are really hurting] they are provokingkaʻaç [to anger, stirring up wrath] declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, The covenant Name of God] Is it notlôʼ [in reality] themselvesʼêth [specifically] they spitemaʻan [provoke, move to wrath] to their own shamebôsheth [personal, deep, embarrassment, guilt, confusion of their own faces]
| Greek | English | Parsing |
|---|---|---|
| הַאֹתִ֛י | ¿ the object marker me | Particle, particle, suffix |
| הֵ֥ם | [are] they | Pronoun |
| מַכְעִסִ֖ים | provoking | Verb, Hiphil, participle (active) masculine plural |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| הֲל֣וֹא | ¿ not | Particle, particle |
| אֹתָ֔ם | the object marker themselves | Particle, suffix |
| לְמַ֖עַן | for [the] sake of | Particle |
| בֹּ֥שֶׁת | [the] shame of | Noun common, feminine singular construct |
| פְּנֵיהֶֽם׃ ס | faces their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But am I the One they are provoking? declares the LORD. Is it not themselves they spite, to their own shame? |
| KJV | Do they provoke me to anger? saith the LORD: do they not provoke themselves to the confusion of their own faces? |
| ASV | Do they provoke me to anger? saith Jehovah; do they not provoke themselves, to the confusion of their own faces? |
| YLT | Me are they provoking to anger? an affirmation of Jehovah, Is it not themselves, For the shame of their own faces? |
| WEB | Do they provoke me to anger?” says Yahweh. “Don’t they provoke themselves, to the confusion of their own faces?” |
| BBE | Are they moving me to wrath? says the Lord; are they not moving themselves to their shame? |
Where they part company is in the interpretation of the actions — see How Translations Differ.
The structure consists of a main clause followed by rhetorical questions, emphasizing the irony in the people's actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵם
verbכָּעַס
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 7:19
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 — God's Confrontation with His Peoplegenerated
Jeremiah 7:19 presents a moment where God, through Jeremiah, questions the actions of His people. They are provoking Him through their idolatry and disobedience, yet God emphasizes that their actions ultimately harm themselves, leading to their own shame. This passage is part of a larger discourse where God expresses His displeasure with the people's sacrifices to false gods, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:17–19 | Have you not brought this on yourself by forsaking the LORD your God when He led you in the way? |
| 2 | Deuteronomy 32:16–21 | They provoked His jealousy with foreign gods; they enraged Him with abominations. |
| 3 | Isaiah 1:20–24 | But if you resist and rebel, you will be devoured by the sword.” For the mouth of the LORD has spoken. |
| 4 | Ezekiel 8:17–18 | “Son of man,” He said to me, “do you see this? Is it not enough for the house of Judah to commit the abominations they are practicing here, that they must also fill the land with violence and continually provoke Me to anger? Look, they are even putting the branch to their nose! |
| 5 | 1 Corinthians 10:22 | Are we trying to provoke the Lord to jealousy? Are we stronger than He? |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מַכְעִסִ֖ים, makh.'i.Simgenerated
The word מַכְעִסִ֖ים (makh.'i.Sim) is a Hiphil participle of the verb כָּעַס (ka`as), which means to provoke or make angry. It indicates that the people are actively provoking God to anger through their actions.
This verb conveys a strong emotional response, highlighting the seriousness of their actions. The use of the participle form emphasizes the ongoing nature of their provocation, suggesting a continuous state of rebellion against God.
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 consists of multiple clauses, with the main clause being introduced by the verb מַכְעִסִ֖ים, provoking. This verb is the focal point, with the subject הֵ֥ם (hem) clearly identified as 'they'.
The structure emphasizes the rhetorical question posed by God, drawing attention to the absurdity of their actions — they provoke the One who protects them, while the subsequent clauses clarify the implications of their behavior.
Septuagint Backgroundgenerated
The Septuagint translates מַכְעִסִ֖ים as παροργίζουσιν (parorgizousin), which carries a similar meaning of provoking to anger. This choice reflects a consistent understanding of the emotional response elicited by the people's actions.
This Greek term emphasizes the idea of irritation or provocation, aligning with the Hebrew's strong emotional connotation while broadening the understanding of the consequences of their actions.
In plain words — the whole versegenerated
Jeremiah 7:19 shows God asking if He is the one being provoked by His people. He emphasizes that it is actually themselves they are hurting, leading to their own shame. This passage highlights the consequences of their actions and their relationship with God.
Frequently Asked Questionsgenerated
To provoke God means to act in ways that are rebellious or disobedient, stirring up His anger and leading to consequences for one's actions.
The verse indicates that the actions of the people lead to their own shame, suggesting that their rebellion not only offends God but also brings about personal embarrassment and guilt.
God's question serves to highlight the absurdity of their actions, reminding them that their rebellion ultimately harms themselves rather than affecting Him.
This verse encourages reflection on our actions and their consequences, reminding us that disobedience can lead to personal shame and distance from God.
Reflection Questionsgenerated
- In what ways might I be provoking God through my actions or choices?
- How can I better understand the consequences of my actions on my relationship with God?
- What steps can I take to avoid actions that lead to shame or guilt?
- How does understanding God's perspective on my actions change the way I live?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 7:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDo they provoke me to anger? saith the Lord,.... No: he cannot be provoked to anger as men are; anger does not fall upon him as it does on men; there is no such affection in God as there is in men;
Read John Gill on Jeremiah 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDo they provoke me to anger? saith the LORD: do they not provoke themselves to the confusion of their own faces? Do they provoke me to anger? saith the Lord: do they not provoke themselves in the confusion of their own faces?
Read Robert Jamieson on Jeremiah 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDo they think to grieve me, and trouble my mind? They are deceived, I am without passion, and can be without their offerings. Will not they themselves feel the smart of it? . Will they not procure anger to themselves, as an arrow falls on the head of him that shoots? : of the phrase see .
Read Matthew Poole on Jeremiah 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 7:19 Do they provoke me to anger? saith the LORD: [do they] not [provoke] themselves to the confusion of their own faces?Ver. 19. Do they provoke me to anger?] i.e., Hurt they me by their provocations? or hope they to get the better of me, and to cause me to lay down the bucklers first? Surely, as Ulysses’ s companions said to him, when he would needs provoke Polydamas, may we better say to such as provoke the Almighty, “Sχετλιε, τιπτδθελειςεριθεζεμεναγριονανδρα.” Or as the wise man, "Contend not with him that is mightier than thou"; meddle with thy matchman.
Read John Trapp on Jeremiah 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Do they not provoke themselves . . .?—The interpolated words, though they complete the sense, mar the abrupt force of the Hebrew. Is it not themselves, to the confusion of their own faces?
Read Charles John Ellicott on Jeremiah 7 →CambridgeThe Cambridge Bible for Schools and Colleges16–20. See introd. note on the section and cp. Jeremiah 15:1. It is hardly probable that this formed part of Jeremiah’s address, seeing that it gives us in fact Jehovah’s words to His prophet abruptly inserted, without any introductory formula. According to some commentators, e.g. Co., the kind of idolatry here spoken of was not practised as late as Jehoiakim’s reign. It is mentioned, however, in Jeremiah 19:13, which may belong to that date. It is true that in ch. 44 the people ascribe their misfortunes to the neglect of it, but it is a question whether the women who there speak are not contrasting their present with their own past practice and not with that of a previous generation.…
Read Cambridge on Jeremiah 7 →Albert Barnes1798–1870Barnes' Notes on the BibleDo they not provoke ... - literally, Is it not themselves (“that they provoke”) to the shame of their faces?
Read Albert Barnes on Jeremiah 7 →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
But am I the One they are provoking? declares the LORD. Is it not themselves they spite, to their own shame?
Do they provoke me to anger?” says Yahweh. “Don’t they provoke themselves, to the confusion of their own faces?”
But am I the One they are provoking? declares the LORD. Is it not themselves they spite, to their own shame?
But I am not really the one being troubled!” says the Lord. “Rather they are bringing trouble on themselves to their own shame!
Tyndale line
Do they provoke me to anger? saith the LORD: do they not provoke themselves to the confusion of their own faces?
Do they provoke me to anger? saith Jehovah; do they not provoke themselves, to the confusion of their own faces?
Do they provoke me to anger? saith the LORD; do they not provoke themselves, to the confusion of their own faces?
Do they provoke me to anger? saith the LORD: do they not provoke themselves to the confusion of their own faces?
Doe they prouoke me to anger, sayeth the Lord, and not themselues to the confusion of their owne faces?
Strictly literal
Is it I whom they provoke to anger? saith Jehovah; is it not themselves, to the shame of their own face?
Me are they provoking to anger? an affirmation of Jehovah, Is it not themselves, For the shame of their own faces?
Are they provoking Me to anger?” A declaration of YHWH, “Is it not themselves, || For the shame of their own faces?”
Do they provoke me to anger? saith the Lord, [and] not themselves, to the shame of their own faces?
Are they truly provoking me?—this is Yahweh's declaration—is it not themselves whom they are provoking, so that shame is on them?
From the Latin
Do they provoke me to anger, saith the Lord? Is it not themselves, to the confusion of their contenance?
Simplified
But is it really me they're hurting? declares the Lord. Aren't they really hurting themselves and bringing shame on themselves?
Are they moving me to wrath? says the Lord; are they not moving themselves to their shame?
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 closely in their wording, with the Septuagint providing a direct Greek translation of the Hebrew. The Dead Sea Scrolls show some restoration, but the core message remains consistent with the Masoretic Text.
הַאֹתִ֛י הֵ֥ם מַכְעִסִ֖ים נְאֻם־ יְהוָ֑ה הֲל֣וֹא אֹתָ֔ם לְמַ֖עַן בֹּ֥שֶׁת פְּנֵיהֶֽם׃ ס
10 of the 10 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.
[האת׳י] [הם] [מכעסים] [נאם] [יהוה] [הלוא] [את׳ם] למען [בשת] [פני׳הם]
nothing on the leather here — 1 partly restored, 9 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 7:19
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · particle · suffixHTi/To/Sp1bs
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
כָּעַס (ka`as) is a Hebrew verb that conveys a range of emotions related to anger and vexation. It can mean to be angry, vexed, or indignant, and can also imply provoking someone to anger. The word has different forms, including Qal (to be angry), Piel (to provoke to anger), and Hiphil (to vex).
כָּעַס vb. be vexed, angry
Qal
be vexed, indignant
be angry
Piel. provoke to anger
Hiph.
vex
vex, provoke to anger
base
H3707 כָּעַס be vexed, angry
3707 ka`ac kaw-as'
a primitive root; to trouble; by implication, to grieve,
rage, be indignant:--be angry, be grieved, take indignation,
provoke (to anger, unto wrath), have sorrow, vex, be wroth.
כָּעַס (ka.as) — to provoke.
1) to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath
1a) (Qal)
1a1) to be vexed, be indignant
1a2) to be angry
1b) (Piel) to provoke to anger
1c) (Hiphil)
1c1) to vex
1c2) to vex, provoke to anger
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
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
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 | Part — Particle · particleHTi/Tn
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3mp — Particle · suffixHTo/Sp3mp
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
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…
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
N-fs — 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…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc/Sp3mp — Noun common masculine plural construct · suffixHNcmpc/Sp3mp