Lamentations 2:9 — Word Study
WLCטָבְע֤וּ בָאָ֙רֶץ֙ שְׁעָרֶ֔יהָ אִבַּ֥ד וְשִׁבַּ֖ר בְּרִיחֶ֑יהָ מַלְכָּ֨הּ וְשָׂרֶ֤יהָ בַגּוֹיִם֙ אֵ֣ין תּוֹרָ֔ה גַּם־ נְבִיאֶ֕יהָ לֹא־ מָצְא֥וּ חָז֖וֹן מֵיְהוָֽה׃ ס
BSAHer gatesshaʻar [have collapsed, sunk into the earth] have sunkṭâbaʻ■ into the groundʼerets He has destroyedʼâbad■ [broken, shattered] and shatteredshâbar■ [broken apart] their barsbᵉrîyach [locks, bolts] Her kingmelek [ruler, monarch] and her princessar [leaders, nobles] are [exiled] among the nationsgôwy [forced to go, banished, Gentiles, foreign countries] the lawtôwrâh [instruction, Torah] is no moreʼayin [does not exist, has ceased] and evengam her prophetsnâbîyʼ [spokesmen, messengers] findmâtsâʼ■ [discover, attain] nolôʼ visionchâzôwn [revelation, divine guidance] from the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| טָבְע֤וּ | they have sunk | Verb, Qal, perfect third person common plural |
| בָאָ֙רֶץ֙ | in the ground | Preposition, noun common feminine singular absolute |
| שְׁעָרֶ֔יהָ | gates its | Noun common masculine plural construct, suffix |
| אִבַּ֥ד | he has destroyed | Verb, Piel, perfect third person masculine singular |
| וְשִׁבַּ֖ר | and he has broken | Conjunction, verb piel perfect third person masculine singular |
| בְּרִיחֶ֑יהָ | bars its | Noun common masculine plural construct, suffix |
| מַלְכָּ֨הּ | king its | Noun common masculine singular construct, suffix |
| וְשָׂרֶ֤יהָ | and princes its | Conjunction, noun common masculine plural construct, suffix |
| בַגּוֹיִם֙ | [are] among the nations | Preposition, noun common masculine plural absolute |
| אֵ֣ין | there not | Noun common, masculine singular construct |
| תּוֹרָ֔ה | [is] instruction | Noun common, feminine singular absolute |
| גַּם־ | also | Adverb |
| נְבִיאֶ֕יהָ | prophets its | Noun common masculine plural construct, suffix |
| לֹא־ | not | Particle |
| מָצְא֥וּ | they have found | Verb, Qal, perfect third person common plural |
| חָז֖וֹן | a vision | Noun common, masculine singular absolute |
| מֵיְהוָֽה׃ ס | from Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Her gates have sunk into the ground; He has destroyed and shattered their bars. Her king and her princes are exiled among the nations, the law is no more, and even her prophets find no vision from the LORD. |
| KJV | Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from the LORD. |
| ASV | Her gates are sunk into the ground; he hath destroyed and broken her bars: Her king and her princes are among the nations where the law is not; Yea, her prophets find no vision from Jehovah. |
| YLT | Sunk into the earth have her gates, He hath destroyed and broken her bars, Her king and her princes [are] among the nations, There is no law, also her prophets Have not found vision from Jehovah. |
| WEB | Her gates have sunk into the ground. He has destroyed and broken her bars. Her king and her princes are among the nations where the law is not. Yes, her prophets find no vision from Yahweh. |
| BBE | Her doors have gone down into the earth; he has sent destruction on her locks: her king and her princes are among the nations where the law is not; even her prophets have had no vision from the Lord. |
The translations agree on the essential meaning of the verse, with no significant variations.
The structure consists of a main clause followed by several subordinate clauses detailing the consequences of the city's destruction.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתּוֹרָה
verbטָבַע
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 2:9
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 over Ziongenerated
Lamentations 2:9 captures the deep sorrow for Jerusalem's destruction, where the gates have fallen and the leadership is in exile. This verse reflects the profound loss felt by the community as they grapple with the absence of their law and prophetic guidance, highlighting the devastation brought upon the city and its people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 1:3 | And they told me, “The remnant who survived the exile are there in the province, in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates are burned with fire.” |
| 2 | Jeremiah 39:2–8 | And on the ninth day of the fourth month of Zedekiah’s eleventh year, the city was breached. |
| 3 | Jeremiah 51:30 | The warriors of Babylon have stopped fighting; they sit in their strongholds. Their strength is exhausted; they have become like women. Babylon’s homes have been set ablaze, the bars of her gates are broken. |
| 4 | Jeremiah 52:14 | And the whole army of the Chaldeans under the captain of the guard broke down all the walls around Jerusalem. |
| 5 | Lamentations 1:3 | Judah has gone into exile under affliction and harsh slavery; she dwells among the nations but finds no place to rest. All her pursuers have overtaken her in the midst of her distress. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — טָבְעַ, ta.ve.'Ugenerated
The verb טָבַע (taba`) means 'to sink' and conveys a sense of something being submerged or settled down. In this context, it describes the physical collapse of the city gates into the ground, symbolizing the downfall of Jerusalem.
The parsing as a perfect tense indicates that this action has been completed, emphasizing the finality of the destruction. The verb is used in various contexts, often relating to sinking or drowning, and here it poignantly illustrates the city's loss of strength and security.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase sunk into the ground, a rendering shared by the KJV and ASV, maintaining the imagery of collapse.
Sentence Structuregenerated
The finite verb אִבַּד (i.bad), meaning 'he has destroyed', governs the main clause, with several phrases expanding on the state of the gates and the leadership. The structure emphasizes the actions taken against the city and its rulers.
The sentence is complex, with multiple clauses detailing the destruction of the gates, the exile of the king and princes, and the absence of the law, reflecting the depth of despair in the lament.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb טָבַע is rendered as ἐνεπάγησαν, meaning 'they have sunk'. This choice underscores the finality of the destruction, aligning closely with the Hebrew sense of collapse.
The translation captures the essence of the original Hebrew while adapting to the Greek language, maintaining the imagery of downfall.
In plain words — the whole versegenerated
Lamentations 2:9 describes the devastation of Jerusalem, where its gates have fallen and the king and princes are now exiled among the nations. The law is no longer present, and even the prophets cannot find a vision from the LORD, highlighting the profound loss and despair of the people.
Frequently Asked Questionsgenerated
This indicates the complete destruction of Jerusalem's defenses, symbolizing the city's vulnerability and downfall.
They are exiled as a result of the city's defeat, illustrating the loss of leadership and authority in Jerusalem.
The absence of the law signifies a loss of guidance and moral direction for the people, contributing to their despair.
This means that the prophets are unable to receive divine revelations, indicating a break in communication between God and His people.
Reflection Questionsgenerated
- How does the imagery of the gates sinking reflect the state of our own communities when they face destruction?
- In what ways can we recognize the absence of guidance in our lives, similar to the loss of the law in Jerusalem?
- How can we support those who feel exiled or lost in their faith, as the leaders were in this verse?
- What steps can we take to seek divine guidance when we feel like we are in a state of despair?
The early church on this verse — how the Fathers read it
Thomas Aquinas reflects on the verse, interpreting the sinking of the gates as a symbol of tribulations overwhelming the city.
Verse 9 thus refers: "Her gates have sunk into the ground", That is, the ground filled with tribulations, and so unable to be torn up.Early Church Fathers on Lamentations 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 2:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHer gates are sunk into the ground,.... Either the gates of the city or temple, or both; being broke and demolished, and laid level with the ground, and covered with rubbish; for as for the Midrash,
Read John Gill on Lamentations 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHer gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from the LORD. Her gates are sunk into the ground.
Read Robert Jamieson on Lamentations 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHer gates are sunk into the ground; that is, the gates of Jerusalem are destroyed and covered over with rubbish. He hath destroyed and broken her bars; the bolts of the gates are broken. Her king and her princes are among the Gentiles; Zedekiah and the nobles of Judah that were not slain were in miserable captivity. The law is no more; the law was no more read and opened, nor was there any more sacrifices offered according to the prescript of it, nor any solemn feasts kept according to the direction of it. Her prophets also find no vision from the Lord; they had but very few prophets amongst them from this time to the time of the gospel, and very few of those at this time alive had any…
Read Matthew Poole on Lamentations 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 2:9 Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes [are] among the Gentiles: the law [is] no [more]; her prophets also find no vision from the LORD.Ver. 9. Her gates are sunk into the ground.] So they seem to be, because laid on the ground, and covered with rubbish. The Rabbis fable, that the gates sank indeed into the ground, that they might not come into the enemy’ s power, because the ark had once passed through them; and when the priests that carried it sang, "Lift up your heads, O ye gates," &c., they opened of their own accord. The law is no more,] scil., Read, or regarded. Inter arma silent leges, The noise of wars…
Read John Trapp on Lamentations 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Her gates . . .—The picture of ruin is completed. The gates are broken, and hidden by heaps of rubbish as if they had been buried in the earth; they cannot be closed, for the bars are gone. King and princes are captives to the Chaldæans. The Law was practically repealed, for the conditions of its observance were absent, and prophecy had become a thing of the past. The outward desolation was but the shadow of that of the nation’s spiritual life.
Read Charles John Ellicott on Lamentations 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Her gates are sunk into the ground] The consequence of their being long thrown down and neglected. From this it appears that the captivity had already lasted a considerable time. Her king and her princes are among the Gentiles] Zedekiah and many of the princes were then prisoners in Babylon, another proof that the captivity had endured some time, unless all this be spoken prophetically, of what should be done.
Read AdamClarke on Lamentations 2 →
CambridgeThe Cambridge Bible for Schools and Colleges9. Her gates, etc.] The Targ. preserves a tradition that the enemy slew a pig and sprinkled the blood over them. destroyed and broken] One of the verbs must be struck out for the sake of metre. Her king … from the Lord] We should (correcting the Mass. punctuation) read the latter part of the second line as an independent clause, “the law is not.” Three classes are spoken of, all of whom circumstances exclude from their proper functions, (i) the king and princes are in exile, (ii) so are the priests, (iii) the prophets in captivity have no message. Cp. Psalms 74:9, Ezekiel 7:26 f. We must therefore (correcting the Mass. punctuation) read the latter part of the second line, there is no…
Read Cambridge on Lamentations 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleHer gates are sunk into the ground - So completely destroyed, that one might suppose they had been swallowed up in an abyss.
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
Her gates have sunk into the ground; He has destroyed and shattered their bars. Her king and her princes are exiled among the nations, the law is no more, and even her prophets find no vision from the LORD.
Her gates have sunk into the ground. He has destroyed and broken her bars. Her king and her princes are among the nations where the law is not. Yes, her prophets find no vision from Yahweh.
Her gates have sunk into the ground; He has destroyed and shattered their bars. Her king and her princes are exiled among the nations, the law is no more, and even her prophets find no vision from the LORD.
Her city gates have fallen to the ground; he smashed to bits the bars that lock her gates. Her king and princes were taken into exile; there is no more guidance available. As for her prophets, they no longer receive a vision from the Lord.
Tyndale line
Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from the LORD.
Her gates are sunk into the ground; he hath destroyed and broken her bars: Her king and her princes are among the nations where the law is not; Yea, her prophets find no vision from Jehovah.
Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the nations where the law is not; yea, her prophets find no vision from the LORD.
Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more : her prophets also find no vision from the LORD.
Her gates are sunke to the grounde: he hath destroyed and broken her barres: her King and her princes are among the Gentiles: the Lawe is no more, neither can her Prophets receiue any vision from the Lord.
Strictly literal
Her gates are sunk into the ground; he hath destroyed and broken her bars. Her king and her princes are among the nations: the law is no [more]; her prophets also find no vision from Jehovah.
Sunk into the earth have her gates, He hath destroyed and broken her bars, Her king and her princes [are] among the nations, There is no law, also her prophets Have not found vision from Jehovah.
Sunk into the earth have her gates, || He has destroyed and broken her bars, || Her king and her princes [are] among the nations, || There is no law, also her prophets || Have not found vision from YHWH.
Sunk into the ground are her gates, he hath ruined and broken her bars: her king and her princes are among the nations without any law; her prophets also obtain no more any vision from the Lord.
Her gates have sunk into the ground; he has destroyed and broken the bars of her gate. Her king and her princes are among the nations, the law is no more and her prophets find no vision from Yahweh.
From the Latin
Teth. Her gates are sunk into the ground: he hath destroyed, and broken her bars: her king and her princes are among the Gentiles: the law is no more, and her prophets have found no vision from the Lord.
Simplified
Her gates have collapsed to the ground; he has destroyed their bars, breaking them apart. Her king and her princes have been exiled to other countries. No one follows the Law anymore, and even her prophets no longer receive visions from the Lord.
Her doors have gone down into the earth; he has sent destruction on her locks: her king and her princes are among the nations where the law is not; even her prophets have had no vision from the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all words matching in a word-by-word correspondence. This consistency indicates a shared understanding of the text's meaning across both traditions.
טָבְע֤וּ בָאָ֙רֶץ֙ שְׁעָרֶ֔יהָ אִבַּ֥ד וְשִׁבַּ֖ר בְּרִיחֶ֑יהָ מַלְכָּ֨הּ וְשָׂרֶ֤יהָ בַגּוֹיִם֙ אֵ֣ין תּוֹרָ֔ה גַּם־ נְבִיאֶ֕יהָ לֹא־ מָצְא֥וּ חָז֖וֹן מֵיְהוָֽה׃ ס
17 of the 17 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 2:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word טָבַע (taba`) primarily means to sink or to settle down. It can refer to sinking in a physical sense, such as drowning or being planted, and also has connotations of being fastened or settled. The entries indicate various grammatical forms, including intransitive and passive uses.
טָבַע vb. sink, sink down
Qal sink, sink down, intrans.
Pu. be sunk
Hiph. be sunk; of pedestals of the earth, as settled, planted
base
H2883 טָבַע sink, sink down .sink, sink down, intrans.
. be sunk
. be sunk; of pedestals of the earth, as settled, planted
2883 taba` taw-bah'
a primitive root; to sink:--drown, fasten, settle, sink.
טָבַע (ta.va) — to sink.
1) to sink, sink into, sink down, pierce, settle down, drown, be settled, be planted
1a) (Qal) to sink, sink down
1b)(Pual) to be sunk
1c) (Hophal) to cause to sink
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
Conj | V-Piel-Perf-3ms — Conjunction · verb piel perfect third person masculine singularHC/Vpp3ms
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
בְּרִיחַ (briyach) refers to a bar, particularly one made of wood, often associated with city gates. It can also metaphorically denote tribulation or a fortress, suggesting confinement or protection. The word is derived from a root meaning 'to bolt' or 'secure'.
בְּרִיחַ n.m. bar
base
H1280 בְּרִיחַ bar
1280 briyach ber-ee'-akh
from 1272; a bolt:--bar, fugitive.
see HEBREW for 01272
בְּרִיחַ (be.ri.ach) — bar.
1) bar
1a) of wood
1b) of city gates
2) of tribulation, a fortress, of the earth as a prison (fig.)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3fs
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs — Noun common · feminine singular absoluteHNcfsa
in-struk'-shun.
See CATECHIST; EDUCATION; SCHOOL.
→ From nature Pr 24:30-34; Ec 1:13-18; 3; 4:1; Mt 6:25-30
→ See PARABLES
→ From the study of human nature Ec 3; 4; 5; 6; 7; 8; 9; 10; 11; 12
→ By Object Lessons
The pot of manna Ex 16:32
→ The pillar of twelve stones at the fords of the Jordan River Jos 4:19-24
→ Fringes on the borders of garments Nu 15:38,39
→ Symbolically wearing sackcloth and going barefoot Isa 20:2,3
→ The linen sash Jer 13:1-11
(1) The Value of
--SEE Knowledge (3), KNOWLEDGE
Wisdom (5), WISDOM
(2) Examples of Spiritual
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
חָזוֹן (chazown) means 'vision' and encompasses various forms of divine communication, including dreams, revelations, and oracles. It can refer to visions experienced in ecstatic states or during the night, and it is also used as a title for prophetic books.
חָזוֹן n.m. vision
vision, as seen in the ecstatic state
vision, in the night
divine communication in a vision, oracle, prophecy
vision, as title of book of prophecy
base
H2377 חָזוֹן vision
2377 chazown khaw-zone'
from 2372; a sight (mentally), i.e. a dream, revelation, or
oracle:--vision.
see HEBREW for 02372
חָזוֹן (cha.zon) — vision.
1) vision
1a) vision (in ecstatic state)
1b) vision (in night)
1c) vision, oracle, prophecy (divine communication)
1d) vision (as title of book of prophecy)
N-ms — Noun common · masculine singular absoluteHNcmsa
vizh'-un (chazon, chizzayon, mar'ah; horama, optasia): Psychologists find that man is prevailingly and persistently "eye-minded." That is, in his waking life he is likely to think, imagine and remember in terms of vision. Naturally then, his dreaming is predominantly visual; so strongly visual, we are told, that it is not rare to find dreams defined as "trains of fantastic images." Whether man was made this way in order that God might communicate with him through dreams and visions is hardly worth debating; if the records of human life, in the Bible and out of it, are to be trusted at all, there is nothing better certified than that God has communicated with man in this way (Ps 89:19; Pr 29:18; compare Am 8:11,12;
Vision
(Luke 1:22), a vivid apparition, not a dream (comp. Luke 24:23; Acts 26:19; 2 Cor. 12:1).
A supernatural presentation of certain scenery or circumstances to the mind of a person either while awake or asleep, Isa 6:1-13 Eze 1:1-28 Da 8:1-27 Ac 26:13. See DREAM.
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)
Prep | N-proper — Preposition · noun properHR/Npt
