Lamentations 2:13 — Word Study
WLCמָֽה־ אֲעִידֵ֞ךְ מָ֣ה אֲדַמֶּה־ לָּ֗ךְ הַבַּת֙ יְר֣וּשָׁלִַ֔ם מָ֤ה אַשְׁוֶה־ לָּךְ֙ וַאֲנַֽחֲמֵ֔ךְ בְּתוּלַ֖ת בַּת־ צִיּ֑וֹן כִּֽי־ גָד֥וֹל כַּיָּ֛ם שִׁבְרֵ֖ךְ מִ֥י יִרְפָּא־ לָֽךְ׃ ס
BSAWhatmâh can I say for youʻûwd▸ whatmâh ◂can I compare youdâmâh▸ O Daughterbath [figurative, a female child or woman] of JerusalemYᵉrûwshâlaim whatmâh can I liken youshâvâh▸ that I may console younâcham▸ [show pity or sympathy, comfort] O Virginbᵉthûwlâh [private and untouched, a bride] Daughterbath of ZionTsîyôwn Forkîy your woundsheber [breaking, shattering, a physical or emotional hurt] is as deepgâdôwl as the seayâm [a large body of water] Whomîy [what person, which one] can ever healrâphâʼ▸ [mend, cure, restore]
| Greek | English | Parsing |
|---|---|---|
| מָֽה־ | what? | Pronoun |
| אֲעִידֵ֞ךְ | will I testify for you | Verb hiphil imperfect first person common singular, suffix |
| מָ֣ה | what? | Pronoun |
| אֲדַמֶּה־ | will I liken | Verb, Piel, imperfect first person common singular |
| לָּ֗ךְ | to you | Preposition, suffix |
| הַבַּת֙ | O daughter of | Particle, noun common feminine singular construct |
| יְר֣וּשָׁלִַ֔ם | Jerusalem | Noun proper |
| מָ֤ה | what? | Pronoun |
| אַשְׁוֶה־ | will I make equal | Verb, Hiphil, imperfect first person common singular |
| לָּךְ֙ | to you | Preposition, suffix |
| וַאֲנַֽחֲמֵ֔ךְ | so I may comfort you | Conjunction, verb piel first person common singular, suffix |
| בְּתוּלַ֖ת | O virgin of | Noun common, feminine singular construct |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| צִיּ֑וֹן | Zion | Noun proper |
| כִּֽי־ | for | Particle |
| גָד֥וֹל | [is] great | Adj |
| כַּיָּ֛ם | like the sea | Preposition, noun common masculine singular absolute |
| שִׁבְרֵ֖ךְ | brokenness your | Noun common masculine singular construct, suffix |
| מִ֥י | who? | Pronoun |
| יִרְפָּא־ | will he heal | Verb, Qal, imperfect third person masculine singular |
| לָֽךְ׃ ס | you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | What can I say for you? To what can I compare you, O Daughter of Jerusalem? To what can I liken you, that I may console you, O Virgin Daughter of Zion? For your wound is as deep as the sea. Who can ever heal you? |
| KJV | What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee? |
| ASV | What shall I testify unto thee? what shall I liken to thee, O daughter of Jerusalem? What shall I compare to thee, that I may comfort thee, O virgin daughter of Zion? For thy breach is great like the sea: who can heal thee? |
| YLT | What do I testify [to] thee, what do I liken to thee, O daughter of Jerusalem? What do I equal to thee, and I comfort thee, O virgin daughter of Zion? For great as a sea [is] thy breach, Who doth give healing to thee? |
| WEB | What shall I testify to you? What shall I liken to you, daughter of Jerusalem? What shall I compare to you, that I may comfort you, virgin daughter of Zion? For your breach is as big as the sea. Who can heal you? |
| BBE | What example am I to give you? what comparison am I to make for you, O daughter of Jerusalem? what am I to make equal to you, so that I may give you comfort, O virgin daughter of Zion? for your destruction is great like the sea: who is able to make you well? |
The translations agree on the phrasing of the verse, capturing the essence of the speaker's lament.
The verse is structured with a series of questions and statements, emphasizing the speaker's deep concern and sorrow.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbדָּמָה
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 — Lamentations 2:13
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 Lament for Jerusalemgenerated
Lamentations 2:13 expresses profound sorrow for the state of Jerusalem, personified as a daughter in distress. The speaker seeks to find words of comfort amid overwhelming grief, comparing the city's suffering to a wound as deep as the sea. This lament reflects the collective pain of the people and their longing for healing and restoration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 1:12 | Is this nothing to you, all you who pass by? Look around and see! Is there any sorrow like mine, which was inflicted on me, which the LORD made me suffer on the day of His fierce anger? |
| 2 | Daniel 9:12 | You have carried out the words spoken against us and against our rulers by bringing upon us a great disaster. For under all of heaven, nothing has ever been done like what has been done to Jerusalem. |
| 3 | 2 Samuel 5:20 | So David went to Baal-perazim, where he defeated the Philistines and said, “Like a bursting flood, the LORD has burst out against my enemies before me.” So he called that place Baal-perazim. |
| 4 | Psalm 60:2 | You have shaken the land and torn it open. Heal its fractures, for it is quaking. |
| 5 | Jeremiah 14:17 | You are to speak this word to them: ‘My eyes overflow with tears; day and night they do not cease, for the virgin daughter of my people has been shattered by a crushing blow, a severely grievous wound. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֲעִידֵ֞ךְ, 'a.'i.Dekhgenerated
The verb עָד ('a.'i.Dekh) means 'to testify' or 'to uphold'. It conveys the action of affirming or bearing witness, often in a solemn context. The parsing as a hiphil imperfect indicates an ongoing action, suggesting the speaker's commitment to express their sorrow and concern for Jerusalem.
In this verse, the speaker is not merely asking rhetorical questions but is engaging in a deep reflection on the plight of the city, indicating a desire to bear witness to her pain.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the phrasing of the verse, with each version capturing the essence of the speaker's lament and questions posed to Jerusalem.
Sentence Structuregenerated
The verse is structured around a series of questions, with the finite verbs אֲעִידֵ֞ךְ and אֲדַמֶּה־ leading the inquiries. Each question builds upon the previous one, creating a layered expression of grief and longing for consolation.
The syntax emphasizes the speaker's search for understanding and connection, with the repeated use of מָה to highlight the depth of the inquiry.
Septuagint Backgroundgenerated
The Septuagint translates אֲעִידֵ֞ךְ as σοι, indicating a direct address to the city, maintaining the personal connection in the lament.
This choice reflects an interpretation that emphasizes the relationship between the speaker and Jerusalem, enhancing the emotional weight of the text.
In plain words — the whole versegenerated
Lamentations 2:13 shows a speaker questioning how to comfort Jerusalem, comparing her deep pain to the vastness of the sea. The speaker expresses sorrow and seeks to understand the depth of her suffering, asking who can heal her wounds.
Frequently Asked Questionsgenerated
The speaker is expressing a sense of helplessness in the face of Jerusalem's suffering, indicating that words seem inadequate to convey the depth of her pain.
Jerusalem is personified as a daughter to evoke tenderness and vulnerability, emphasizing the emotional connection between the city and its people.
The comparison suggests that Jerusalem's wound is vast and overwhelming, much like the deep and expansive sea, highlighting the severity of her suffering.
The question 'Who can ever heal you?' implies a search for a savior or a source of restoration, reflecting the community's longing for healing and hope.
Reflection Questionsgenerated
- In what ways do I see the struggles of my community reflected in this lament?
- How can I offer comfort to those who are suffering, like the speaker seeks to do for Jerusalem?
- What does it mean to bear witness to the pain of others in my life?
- How do the images of brokenness and healing resonate with my own experiences?
The early church on this verse — how the Fathers read it
The commentary from Thomas Aquinas discusses the implications of destruction and the absence of healing, reflecting on the consequences of Jerusalem's plight.
The consequences of destruction is accounted for. Namely the events accustomed to occur after prolonged negotiation. So, first is excluded cure for the plague, second, the wonders of witnessing the plague are considered.Early Church Fathers on Lamentations 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 2:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhat thing shall I take to witness for thee?.... What argument can be made use of? what proof or evidence can be given?
Read John Gill on Lamentations 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhat thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion?
Read Robert Jamieson on Lamentations 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe sum of this verse is, that the miserable condition of the people was both incomparable and incurable. There was no people whose miserable condition was in any degree parallel to the misery of the Jews. It is some comfort to persons in misery to consider that others are and have been, as miserable as they, but the prophet had not this topic from whence to fetch an argument of comfort to the Jews; there were none to whom he could liken them, nor was there any present cure for them; their breach was like a sea-breach, where the waters come in with such a torrent, that while the tide abates there is no making any bank of defence against them.
Read Matthew Poole on Lamentations 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 2:13 What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach [is] great like the sea: who can heal thee?Ver. 13. What thing shall I take to witness for thee?] q.d., Thou art such a mirror of God’ s heavy judgments, that I know not whence to borrow arguments, nor where to find examples for thy comfort, so matchless is thy misery. It exceedeth that of the Egyptians under Moses, of the Canaanites under Joshua, of the Philistines under David, of the Hebrews under Eli, &c. It is even imparallel and inexpressible. I have but one simile to set…
Read John Trapp on Lamentations 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) What thing shall I take to witness . . .—Practically the question is the same as that which follows, and implies that there was no parallel to the sufferings of Zion in the history of the past. Had there been, and had it been surmounted, it might have been cited in evidence, and some consolation might have been derived from it. As it was there was no such parallel, no such witness. Her “breach,” i.e., her ruin, was illimitable as the ocean, and therefore irremediable.
Read Charles John Ellicott on Lamentations 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. What thing shall I take] Or, rather, as Dr. Blayney, "What shall I urge to thee?" How shall I comfort thee? Thy breach is great like the sea] Thou hast a flood of afflictions, a sea of troubles, an ocean of miseries.
Read AdamClarke on Lamentations 2 →CambridgeThe Cambridge Bible for Schools and Colleges13. shall I testify unto thee] or, as mg. take to witness for thee. If the MT. be right, we can only explain it as meaning, Of what shall I assure thee? But it is better, specially in view of the parallel clause, to read with an inconsiderable change in the original (’e‘ĕ ?rôk for ’ã‘îdçk), for “testify” compare. great like the sea] without measure. who can heal thee?] Cp. Jeremiah 30:12 f.
Read Cambridge on Lamentations 2 →Albert Barnes1798–1870Barnes' Notes on the BibleEqual - i. e. “compare.” Zion’s breach, i. e. her destruction, is measureless, like the ocean.
Read Albert Barnes on Lamentations 2 →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
What can I say for you? To what can I compare you, O Daughter of Jerusalem? To what can I liken you, that I may console you, O Virgin Daughter of Zion? For your wound is as deep as the sea. Who can ever heal you?
What shall I testify to you? What shall I liken to you, daughter of Jerusalem? What shall I compare to you, that I may comfort you, virgin daughter of Zion? For your breach is as big as the sea. Who can heal you?
What can I say for you? To what can I compare you, O Daughter of Jerusalem? To what can I liken you, that I may console you, O Virgin Daughter of Zion? For your wound is as deep as the sea. Who can ever heal you?
With what can I equate you? To what can I compare you, O Daughter Jerusalem? To what can I liken you so that I might comfort you, O Virgin Daughter Zion? Your wound is as deep as the sea. Who can heal you?
Tyndale line
What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee?
What shall I testify unto thee? what shall I liken to thee, O daughter of Jerusalem? What shall I compare to thee, that I may comfort thee, O virgin daughter of Zion? For thy breach is great like the sea: who can heal thee?
What shall I testify unto thee? what shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee?
What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? What shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee?
What thing shall I take to witnesse for thee? what thing shall I compare to thee, O daughter Ierusalem? what shall I liken to thee, that I may comfort thee, O virgine daughter Zion? for thy breach is great like ye sea: who can heale thee?
Strictly literal
What shall I take to witness for thee? what shall I liken unto thee, daughter of Jerusalem? What shall I equal to thee, that I may comfort thee, virgin daughter of Zion? For thy ruin is great as the sea: who will heal thee?
What do I testify [to] thee, what do I liken to thee, O daughter of Jerusalem? What do I equal to thee, and I comfort thee, O virgin daughter of Zion? For great as a sea [is] thy breach, Who doth give healing to thee?
What do I testify [to] you, what do I liken to you, || O daughter of Jerusalem? What do I equal to you, and I comfort you, || O virgin daughter of Zion? For great as a sea [is] your breach, || Who gives healing to you?
What shall I take to witness for thee? what shall I compare unto thee, O daughter of Jerusalem? what shall I find equal to thee, that I may comfort thee, O virgin daughter of Zion? for great like the sea is thy breach; who can bring healing to thee?
What can I say to you, daughter of Jerusalem? To what can I compare to you, that I may comfort you, virgin daughter of Zion? Your wound is as great as the sea. Who can heal you?
From the Latin
Mem. To what shall I compare thee? or to what shall I liken thee, O daughter of Jerusalem? to what shall I equal thee, that I may comfort thee, O virgin daughter of Sion? for great as the sea is thy destruction: who shall heal thee?
Simplified
What can I tell you? What shall I compare you to, Daughter of Jerusalem? What can I say you're like in order to comfort you, virgin Daughter of Zion? For your wound gapes as wide as the sea—who could ever heal you?
What example am I to give you? what comparison am I to make for you, O daughter of Jerusalem? what am I to make equal to you, so that I may give you comfort, O virgin daughter of Zion? for your destruction is great like the sea: who is able to make you well?
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, with all 21 words matched. The Septuagint's word order differs but retains the same meaning, highlighting a consistent understanding of the verse across traditions.
מָֽה־ אֲעִידֵ֞ךְ מָ֣ה אֲדַמֶּה־ לָּ֗ךְ הַבַּת֙ יְר֣וּשָׁלִַ֔ם מָ֤ה אַשְׁוֶה־ לָּךְ֙ וַאֲנַֽחֲמֵ֔ךְ בְּתוּלַ֖ת בַּת־ צִיּ֑וֹן כִּֽי־ גָד֥וֹל כַּיָּ֛ם שִׁבְרֵ֖ךְ מִ֥י יִרְפָּא־ לָֽךְ׃ ס
21 of the 21 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Lamentations 2:13
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
עוּד (uwd) is a Hebrew verb that primarily means to return, repeat, or do again. It also encompasses the idea of bearing witness or testifying, often with a sense of solemnity or urgency. The word can imply surrounding or restoring, and its various forms indicate actions like admonishing or warning. There is no significant disagreement among the lexicons regarding its meanings.
[עוּד] vb. prob. return, go about, repeat, do again
Pi. surround
Pōl‛ēl, restore, relieve
Hithpōl. be restored
base
עוּד vb. denom. bear witness
Qal Impf. < Hiph.
Hiph.
testify, bear witness
cause to testify, take as witness
protest, affirm solemnly, wanr
Hoph. and protest be entered
base
H5749a עוּד prob. return, go about, repeat, do again H5749b עוּד vb. denom. bear witness .Impf. < Hiph.
. . testify, bear witness
. cause to testify, take as witness
. protest, affirm solemnly, wanr
. and protest be entered
5749 `uwd ood
a primitive root; to duplicate or repeat; by implication, to
protest, testify (as by reiteration); intensively, to
encompass, restore (as a sort of reduplication):--admonish,
charge, earnestly, lift up, protest, call (take) to record,
relieve, rob, solemnly, stand upright, testify, give warning,
(bear, call to, give, take to) witness.
עוּד (ud) — to uphold.
1) to return, repeat, go about, do again
1a) (Piel) to surround, go round and round
1b) (Pilel) to restore, relieve
1c) (Hithpalel) to be restored
עוּד (ud) — to testify.
1) to bear witness
1a) (Qal) to bear witness, say again and again
1b) (Hiphil)
1b1) to testify, bear witness
1b2) to cause to testify, take or call as witness, invoke
1b3) to protest, affirm solemnly, warn, exhort or enjoin solemnly, admonish, charge
1c) (Hophal) to protest, give warning
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp2fs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
דָּמָה (damah) is a primitive root meaning to be like or resemble. It encompasses the ideas of comparing, imagining, and devising, with various forms indicating different nuances such as making oneself like or considering something to be similar. The entries consistently highlight its use in contexts of likeness and comparison.
דָּמָה vb. be like, resemble
Qal be like, resemble
Pi. liken, compare; imagine, think, devise
liken, i.e. consider to be like, compare
imagine, form an idea, devise
Hithp. make oneself or become like
base
H1819 דָּמָה be like, resemble .be like, resemble
. liken, compare; imagine, think, devise . liken, i.e. consider to be like, compare
. imagine, form an idea, devise
. make oneself or become like
1819 damah daw-maw'
a primitive root; to compare; by implication, to resemble,
liken, consider:--compare, devise, (be) like(-n), mean, think,
use similitudes.
דָּמָה (da.mah) — to resemble.
1) to be like, resemble
1a) (Qal) to be like, resemble
1b) (Piel)
1b1) to liken, compare
1b2) to imagine, think
1c) (Hithpael) to make oneself like
1d) (Niphal)
Aramaic equivalent: de.mah (דְּמָה "be like" H1821)
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
Art | N-fs — Particle · noun common feminine singular constructHTd/Ncfsc
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…
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
שָׁוָה (shavah) is a Hebrew verb that conveys the idea of being even or smooth, and extends to meanings like agreeing, resembling, or making something like another. It is built from a primitive root and covers a range of uses, including to level, set, or adjust. The entries indicate various forms, such as Qal, Piel, and Hiphil, which express different nuances of the verb.
שָׁוָה vb. (be even, smooth, v. Pi., hence) agree with, be like, resemble
Qal it was not equalled to me, i.e. not requited
Pi. he hath levelled
Hiph. make like
Nithp. (appar.) are alike
base
[שָׁוָה] vb. Pi. set, place
base
H7737a שָׁוָה (be even, smooth, v. Pi., hence) agree with, be like, resemble . make like
. (appar.) are alike
H7737b שָׁוָה Pi. set, place
7737 shavah shaw-vaw'
a primitive root; properly, to level, i.e. equalize;
figuratively, to resemble; by implication, to adjust (i.e.
counterbalance, be suitable, compose, place, yield,
etc.):--avail, behave, bring forth, compare, countervail,
(be, make) equal, lay, be (make, a- )like, make plain, profit,
reckon.
שָׁוָה (sha.vah) — be like.
1) to agree with, be or become like, level, resemble
1a) (Qal)
1a1) to be like
1a2) equivalent (participle)
1a3) to set, place
1a4) setting (participle)
1b) (Piel) to level, smooth, still
1c) (Hiphil) to make like
1d) (Nithpael) to be alike
Aramaic equivalent: she.vah (שְׁוָה "be like" H7739A)
שָׁוָה (sha.vah) — to set.
(Piel) to set, place
Aramaic equivalent: she.vah (שְׁוָה "be set" H7739B)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
e'-kwal isos:
In Eze 18:25; 29; 33:17,20, "The way of the Lord is not equal" translates Hebrew yittakhen for takhan, "to weigh," and means "is not adjusted to any fixed standard," "arbitrary," "fitful," and, therefore, "not equitable, fair, or impartial" Septuagint ("is not set straight"). Compare same Hebrew word in 1Sa 2:3, where the Lord is said to `weigh actions.' "Equal," therefore, is what will bear the closest investigation and strictest judgment. In Mt 20:12, "made them equal" means "put them upon the same footing," i.e. regarded their brief service as though it were the very same as our long hours of toil. In Lu 20:36 the context restricts the equality to a…
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
Conj | V-Piel-Imperf-1cs | Suff — Conjunction · verb piel first person common singular · suffixHC/Vpu1cs/Sp2fs
בְּתוּלָה (bthuwlah) means 'virgin' and is derived from a passive participle of an unused root that suggests separation. It can also refer to a bride and, in a figurative sense, to a city or state. The term appears in contexts related to purity and marital status.
בְּתוּלָה 60 n.f. virgin
base
H1330 בְּתוּלָה virgin
1330 bthuwlah beth-oo-law'
feminine passive participle of an unused root meaning to
separate; a virgin (from her privacy); sometimes (by
continuation) a bride; also (figuratively) a city or
state:--maid, virgin.
בְּתוּלָה (be.tu.lah) — virgin.
virgin
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…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
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…
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAamsa
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
שֶׁ֫בֶר (sheber) refers to breaking or fracturing, encompassing meanings like crash, ruin, and destruction. It can also denote the breaking of a dream and its interpretation. The term appears in various contexts, including physical damage and emotional distress.
שֶׁ֫בֶר, שֵׁ֫בֶר n.m. breaking, fracture, crushing, breach, crash
base
H7667 שֶׁ֫בֶר, שֵׁ֫בֶר breaking, fracture, crushing, breach, crash
7667 sheber sheh'-ber
or sheber {shay'-ber}; from 7665; a fracture, figuratively,
ruin; specifically, a solution (of a dream):--affliction,
breach, breaking, broken(-footed, -handed), bruise, crashing,
destruction, hurt, interpretation, vexation.
see HEBREW for 07665
שֶׁ֫בֶר (she.ver) — breaking.
1) breaking, fracture, crushing, breach, crash, ruin, shattering
1a) breaking, fracture, shattering, crushing
1b) crashing
1c) breaking (of a dream), interpretation
1d) quarries
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
hel (rapha'; therapeuo, iaomai, diasozo): The English word is connected with the Anglo-Saxon hoelan, and is used in several senses:
(1) Lit., in its meaning of making whole or well, as in Ec 3:3. In this way it occurs in prayers for restoration to health (Nu 12:13; Ps 6:2; Jer 17:14); and also in declarations as to God's power to restore to health (De 32:39; 2Ki 20:5-8).
(2) Metaphorically it is applied to the restoration of the soul to spiritual health and to the repair of the injuries caused by sin (Ps 41:4;
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs