Lamentations 5:16 — Word Study
WLCנָֽפְלָה֙ עֲטֶ֣רֶת רֹאשֵׁ֔נוּ אֽוֹי־ נָ֥א לָ֖נוּ כִּ֥י חָטָֽאנוּ׃
BSAThe crownʻăṭârâh has fallennâphal■ [been taken away, removed] from our headrôʼsh [the topmost part of the body] Woeʼôwy [oh no, alas, sorrow] forkîy [because, since] we have sinnedchâṭâʼ■ [missed the mark, gone wrong, incurred guilt]
| Greek | English | Parsing |
|---|---|---|
| נָֽפְלָה֙ | it has fallen | Verb, Qal, perfect third person feminine singular |
| עֲטֶ֣רֶת | [the] crown of | Noun common, feminine singular construct |
| רֹאשֵׁ֔נוּ | head our | Noun common masculine singular construct, suffix |
| אֽוֹי־ | woe! | Particle |
| נָ֥א | please | Particle |
| לָ֖נוּ | to us | Preposition, suffix |
| כִּ֥י | for | Particle |
| חָטָֽאנוּ׃ | we have sinned | Verb, Qal, perfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The crown has fallen from our head. Woe to us, for we have sinned! |
| KJV | The crown is fallen from our head: woe unto us, that we have sinned! |
| ASV | The crown is fallen from our head: Woe unto us! for we have sinned. |
| YLT | Fallen hath the crown [from] our head, Woe [is] now to us, for we have sinned. |
| WEB | The crown has fallen from our head. Woe to us, for we have sinned! |
| BBE | The crown has been taken from our head: sorrow is ours, for we are sinners. |
Where they part company is אוֹי — see How Translations Differ.
The sentence is structured with a main clause followed by an exclamatory phrase and a causal phrase, emphasizing the connection between their loss and their sin.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאוֹי
verbנָפַל
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 5:16
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 of the Peoplegenerated
Lamentations 5:16 expresses the sorrow of the people after suffering great loss and recognizing their own wrongdoing. The verse captures a moment of despair, where the crown, a symbol of authority and honor, has fallen, leading to a cry of woe. This lament reflects the broader themes of loss and repentance found throughout the book of Lamentations, as the community grapples with the consequences of their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 1:1 | How lonely lies the city, once so full of people! She who was great among the nations has become a widow. The princess of the provinces has become a slave. |
| 2 | Job 19:9 | He has stripped me of my honor and removed the crown from my head. |
| 3 | Psalm 89:39 | You have renounced the covenant with Your servant and sullied his crown in the dust. |
| 4 | Jeremiah 13:18 | Say to the king and to the queen mother: “Take a lowly seat, for your glorious crowns have fallen from your heads.” |
| 5 | Ezekiel 21:26 | This is what the Lord GOD says: ‘Remove the turban, and take off the crown. Things will not remain as they are: Exalt the lowly and bring low the exalted. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — נָֽפְלָה֙, na.fe.Lahgenerated
The verb נָפַל (naphal) means 'to fall' and is used here in the perfect tense, indicating a completed action: 'it has fallen.' This word can imply various forms of downfall, whether literal or metaphorical, such as defeat or loss of status. In this context, it signifies the loss of the crown, representing the community's fallen state.
The use of the feminine singular form suggests that the crown, as a symbol of the community's collective authority and honor, has been irrevocably lost. The emotional weight of this word emphasizes the gravity of their situation, marking a significant moment of despair.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb נָֽפְלָה֙ governs the entire verse, indicating the action of falling. The structure is straightforward, with a subject and a predicate that conveys the lamentation.
The sentence begins with the fallen crown, emphasizing the loss, followed by the expression of woe and the acknowledgment of sin. This order highlights the cause of their sorrow and the communal recognition of guilt.
Septuagint Backgroundgenerated
The Septuagint translates נָֽפְלָה֙ with ἔπεσεν (epesen), which also means 'it has fallen.' This choice maintains the original meaning while fitting the Greek language structure.
The use of οὐαὶ (ouai) for אוֹי emphasizes the emotional intensity of the lament, aligning with the Hebrew expression of grief.
In plain words — the whole versegenerated
Lamentations 5:16 shows the people mourning the loss of their crown, which symbolizes their honor and authority. They express sorrow and acknowledge their sins, indicating that their current state is a result of their actions.
Frequently Asked Questionsgenerated
The crown symbolizes authority and honor, and its loss indicates a fallen state due to sin.
The cry of 'woe' expresses deep sorrow and grief over their situation and acknowledges their wrongdoing.
To sin means to miss the mark or go wrong, incurring guilt, and in this context, it reflects the community's recognition of their failures.
This verse encapsulates the themes of loss, repentance, and communal grief that permeate the book of Lamentations.
Reflection Questionsgenerated
- How do I recognize areas in my life where I may have fallen short, like the people in this verse?
- What steps can I take to acknowledge my mistakes and seek restoration?
- In what ways can I support others who are experiencing sorrow or loss?
- How can I better understand the consequences of my actions in light of this lament?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the significance of the crown as a symbol of authority and the community's recognition of their fallen state.
Here is indicated the glory of di~nities. First, the glory of a king. As stated: "The crown has fallen from our head; woe to us,Early Church Fathers on Lamentations 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 5:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe crown is fallen [from] our head,.... Or, "the crown of our head is fallen" (a); all their honour and glory as a nation were gone; the glory of their kingdom and priesthood, to both which a crown
Read John Gill on Lamentations 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe crown is fallen from our head: woe unto us, that we have sinned! The crown - all our glory, the kingdom and the priesthood (Job 19:9; Psalms 89:39; Psalms 89:44).
Read Robert Jamieson on Lamentations 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, The crown of our head is fallen, by which is not only to be understood the cessation of their kingdom, but all their honour, splendour, and dignity (crown being taken in a metaphorical notion). Woe unto us, that we have sinned! we must thank ourselves for all this, this woe is come upon us because of our sins·
Read Matthew Poole on Lamentations 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 5:16 The crown is fallen [from] our head: woe unto us, that we have sinned!Ver. 16. The crown is fallen from our head,] i.e., All our glory, both of Church and State, because we refused to serve God, which indeed is to "reign in righteousness." Now neither is all this, nor any of this, spoken to exasperate or exulcerate people’ s hearts to fret against God, or to faint under their pressures, but to put them upon the practice of true humiliation, that so they may not lose the fruit of their afflictions, whence the following passage. Woe unto us that we have sinned!] Which, as it runneth sweetly and rhythmically in the original, so it pointeth us to that savoury and sovereign…
Read John Trapp on Lamentations 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) The crown is fallen.—The phrase is naturally symbolic of degradation, and need not be restricted to the destruction of the Temple or the devastation of Jerusalem. We have sinned!—The confession of personal sinfulness produced by the contemplation of the miseries of the people contrasts, as has been already noticed, with the half-complaining tone of Lam 5:7.
Read Charles John Ellicott on Lamentations 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The crown is fallen from our head] At feasts, marriages, c., they used to crown themselves with garlands of flowers all festivity of this kind was now at an end. Or it may refer to their having lost all sovereignty, being made slaves.
Read AdamClarke on Lamentations 5 →
CambridgeThe Cambridge Bible for Schools and Colleges16. The crown is fallen from our head] Our honour is brought to the dust.
Read Cambridge on Lamentations 5 →
Albert Barnes1798–1870Barnes' Notes on the BibleLiterally, “The crown of our head is fallen,” i. e. what was our chief ornament and dignity is lost; the independence of the nation, and all that gave them rank and honor.
Read Albert Barnes on Lamentations 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The crown has fallen from our head. Woe to us, for we have sinned!
The crown has fallen from our head. Woe to us, for we have sinned!
The crown has fallen from our head. Woe to us, for we have sinned!
The crown has fallen from our head; woe to us, for we have sinned!
Tyndale line
The crown is fallen from our head: woe unto us, that we have sinned!
The crown is fallen from our head: Woe unto us! for we have sinned.
The crown is fallen from our head: woe unto us! for we have sinned.
The crown is fallen from our head: woe to us, that we have sinned!
The crowne of our head is fallen: wo nowe vnto vs, that we haue sinned.
Strictly literal
The crown is fallen from our head: woe unto us, for we have sinned!
Fallen hath the crown [from] our head, Woe [is] now to us, for we have sinned.
The crown has fallen [from] our head, || Woe [is] now to us, for we have sinned.
Fallen is the crown of our head: woe to us, for we have sinned.
The crown has fallen from our head; woe to us, for we have sinned!
From the Latin
The crown is fallen from our head woe to us, because we have sinned.
Simplified
The crown has fallen from our head. What a disaster has come upon us because we have sinned!
The crown has been taken from our head: sorrow is ours, for we are sinners.
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 in the wording of this verse, with all eight words matching in the Hebrew and Greek versions. The Dead Sea Scrolls contain one word from the verse, with the rest supplied by an editor, indicating partial preservation of the text.
נָֽפְלָה֙ עֲטֶ֣רֶת רֹאשֵׁ֔נוּ אֽוֹי־ נָ֥א לָ֖נוּ כִּ֥י חָטָֽאנוּ׃
8 of the 8 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.
[נפלה] [עטרת] [ראש׳נו] אוי [נא] [ל׳נו] [כי] [חטאנו]
1 word on the leather — 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Lamentations 5:16
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.
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root word עָטַר (atar). It can refer to a literal crown, a decorative wreath, or symbolize honor. The term appears in contexts related to idol imagery and materials like silver and gold.
עֲטָרָה n.f. crown, wreath
of idol-image
of silver and gold
fig. of honour
base
H5850 עֲטָרָה crown, wreath
5850 `atarah at-aw-raw'
from 5849; a crown:--crown.
see HEBREW for 05849
עֲטָרָה (a.ta.rah) — crown.
crown, wreath
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…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
אוֹי (oy) is an interjection expressing grief or despair, often translated as 'woe!' or 'alas!'. It likely originates from a root meaning to cry out, emphasizing its use as a passionate lamentation. The entries consistently highlight its emotional intensity without significant disagreement.
אוֹי interj. (onomatop.) woe! an impassioned expression of grief and despair
base
H188 אוֹי (onomatop.) woe! an empassioned expression of grief and despair
188 'owy o'-ee
probably from 183 (in the sense of crying out after);
lamentation; also interjectionally Oh!:--alas, woe.
see HEBREW for 0183
אוֹי (oy) — woe!.
1) woe! alas! oh!
1a) passionate cry of grief or despair
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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…
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
