Nahum 2:10 — Word Study
WLCבּוּקָ֥ה וּמְבוּקָ֖ה וּמְבֻלָּקָ֑ה וְלֵ֨ב נָמֵ֜ס וּפִ֣ק בִּרְכַּ֗יִם וְחַלְחָלָה֙ בְּכָל־ מָתְנַ֔יִם וּפְנֵ֥י כֻלָּ֖ם קִבְּצ֥וּ פָארֽוּר׃
BSAto plunderbâzaz silverkeçeph to plunderbâzaz goldzâhâb nothingʼayin endqâtseh fittingtᵉkûwnâh glorykâbôwd allkôl article/utensilkᵉlîy desirechemdâh
| Greek | English | Parsing |
|---|---|---|
| בּוּקָ֥ה | emptiness | Noun common, feminine singular absolute |
| וּמְבוּקָ֖ה | and emptiness | Conjunction, noun common feminine singular absolute |
| וּמְבֻלָּקָ֑ה | and devastation | Conjunction, verb pual participle (passive) feminine singular |
| וְלֵ֨ב | and heart | Conjunction, noun common masculine singular absolute |
| נָמֵ֜ס | [is] melting | Verb, Niphal, perfect third person masculine singular |
| וּפִ֣ק | and [are] tottering | Conjunction, noun common masculine singular absolute |
| בִּרְכַּ֗יִם | knees | Noun common, feminine dual absolute |
| וְחַלְחָלָה֙ | and anguish | Conjunction, noun common feminine singular absolute |
| בְּכָל־ | [is] in all | Preposition, noun common masculine singular construct |
| מָתְנַ֔יִם | loins | Noun common, masculine dual absolute |
| וּפְנֵ֥י | and [the] faces of | Conjunction, noun common masculine plural construct |
| כֻלָּ֖ם | all of them | Noun common masculine singular construct, suffix |
| קִבְּצ֥וּ | they have gathered | Verb, Piel, perfect third person common plural |
| פָארֽוּר׃ | a glow | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | She is emptied! Yes, she is desolate and laid waste! Hearts melt, knees knock, bodies tremble, and every face grows pale! |
| KJV | She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain is in all loins, and the faces of them all gather blackness. |
| ASV | She is empty, and void, and waste; and the heart melteth, and the knees smite together, and anguish is in all loins, and the faces of them all are waxed pale. |
| YLT | She is empty, yea, emptiness and waste, And the heart hath melted, And the knees have smitten together, And great pain [is] in all loins, And the faces of all of them have gathered paleness. |
| WEB | She is empty, void, and waste. The heart melts, the knees knock together, their bodies and faces have grown pale. |
| BBE | Everything has been taken from her, all is gone, she has nothing more: the heart is turned to water, the knees are shaking, all are twisted in pain, and colour has gone from all faces. |
Where they part company is in the rendering of בּוּקָ֥ה — see How Translations Differ.
The main clause presents the state of Nineveh, followed by descriptive and emotional responses that build a vivid picture of the devastation.
3 of 14 occur nowhere else in the Old Testament — words chosen on purpose.
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 — Nahum 2:10
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 Fall of Ninevehgenerated
Nahum 2:10 depicts the aftermath of Nineveh's destruction, illustrating not only the physical desolation but also the profound emotional impact on its inhabitants. The imagery of melting hearts and trembling bodies conveys the terror and despair that accompanies such a catastrophic event, emphasizing the totality of the city's ruin. This passage serves as a stark reminder of the consequences of turning away from God, as seen throughout the prophetic literature.
The Key Word — בּוּקָ֥ה, bu.Kahgenerated
The word בּוּקָ֥ה (buqah) is a feminine passive participle derived from an unused root meaning to be hollow. It primarily denotes 'emptiness' and describes a state of being devoid of substance or purpose. In this verse, it emphasizes the complete desolation of Nineveh, suggesting a profound lack of life and vitality.
The lexicons consistently define בּוּקָ֥ה as emptiness, without significant disagreement. This reflects the biblical theme of desolation as a consequence of divine judgment, highlighting the emptiness that follows the abandonment of God's ways.
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 finite verb נָמֵ֜ס (na.mes), meaning 'is melting', governs the emotional and physical responses that follow. The structure shows how the devastation of Nineveh affects both the hearts and bodies of its people, illustrating a cascading effect of fear and despair.
The main clause is followed by a series of noun phrases and verbs that describe the state of the people and their reactions, creating a vivid picture of the chaos and terror resulting from the city's downfall.
Septuagint Backgroundgenerated
The Septuagint translates בּוּקָ֥ה as διήρπαζον (diērpazon), which means 'they were plundered' or 'laid waste'. This choice broadens the meaning from mere emptiness to include the action of being stripped of value, reflecting a more active destruction.
This translation indicates a slight shift in focus from the state of being empty to the process of being rendered empty through violence and plunder, aligning with the overall theme of judgment.
In plain words — the whole versegenerated
Nahum 2:10 describes the complete destruction of Nineveh, a city left empty and desolate. The emotional responses of its people are vividly portrayed, with hearts melting, knees knocking, and faces growing pale, illustrating the terror of witnessing such devastation.
Frequently Asked Questionsgenerated
It signifies that the city has been completely devastated, stripped of its life and purpose, resulting in a profound sense of loss and desolation.
The melting hearts and trembling bodies indicate the deep fear and despair experienced by the inhabitants, emphasizing the catastrophic impact of the city's downfall.
The imagery conveys not only physical destruction but also the emotional and spiritual consequences of turning away from God, serving as a warning against disobedience.
This verse encapsulates the themes of divine judgment and the consequences of sin, illustrating how God's justice leads to the downfall of those who oppose Him.
Reflection Questionsgenerated
- What emotions do I feel when I witness destruction or loss in my own life or community?
- How can I respond to situations of devastation with hope rather than despair?
- In what ways can I seek to bring healing and restoration in places that feel empty or desolate?
- How does understanding the consequences of turning away from God impact my daily choices?
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
She is emptied! Yes, she is desolate and laid waste! Hearts melt, knees knock, bodies tremble, and every face grows pale!
She is empty, void, and waste. The heart melts, the knees knock together, their bodies and faces have grown pale.
She is emptied! Yes, she is desolate and laid waste! Hearts melt, knees knock, bodies tremble, and every face grows pale!
Destruction, devastation, and desolation! Their hearts faint, their knees tremble, each stomach churns, each face turns pale!
Tyndale line
She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain is in all loins, and the faces of them all gather blackness.
She is empty, and void, and waste; and the heart melteth, and the knees smite together, and anguish is in all loins, and the faces of them all are waxed pale.
She is empty, and void, and waste: and the heart melteth, and the knees smite together, and anguish is in all loins, and the faces of them all are waxed pale.
She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain is in all loins, and the faces of them all gather blackness.
She is emptie and voyde and waste, and the heart melteth, and the knees smite together, and sorowe is in all loynes, and the faces of the all gather blackenesse.
Strictly literal
She is empty, and void, and waste; and the heart melteth, and the knees smite together, and writhing pain is in all loins, and all their faces grow pale.
She is empty, yea, emptiness and waste, And the heart hath melted, And the knees have smitten together, And great pain [is] in all loins, And the faces of all of them have gathered paleness.
She is empty, indeed, emptiness and waste, || And the heart has melted, || And the knees have struck together, || And great pain [is] in all loins, || And the faces of all of them have gathered paleness.
(2:11) She is void, and emptied out, and wasted; and the heart melteth, and the knees totter, and trembling is in all loins, and the faces of them all are covered with blackness.
Nineveh is empty and ruined. Everyone's heart melts, everyone's knees strike together, and anguish is in everyone; their faces are all pale.
From the Latin
She is destroyed, and rent, and torn: the heart melteth, and the knees fail, and all the loins lose their strength: and the faces of them all are as the blackness of a kettle.
Simplified
Deserted, destroyed, devastated! Hearts faint, knees tremble, stomachs ache. Everyone's faces turn pale.
Everything has been taken from her, all is gone, she has nothing more: the heart is turned to water, the knees are shaking, all are twisted in pain, and colour has gone from all faces.
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 of Nahum 2:10 is supported by the Dead Sea Scrolls, which contain fragments that align with the MT. However, the Septuagint presents a different structure and choice of words, indicating a variation in interpretation.
בּוּקָ֥ה וּמְבוּקָ֖ה וּמְבֻלָּקָ֑ה וְלֵ֨ב נָמֵ֜ס וּפִ֣ק בִּרְכַּ֗יִם וְחַלְחָלָה֙ בְּכָל־ מָתְנַ֔יִם וּפְנֵ֥י כֻלָּ֖ם קִבְּצ֥וּ פָארֽוּר׃
7 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[בזו] [כסף] בזו זהב [ואין] [קצה] [לתכונה] [כבד] [מכל] [כלי] [חמדה]
11 words of the verse are on this fragment — 9 supplied entire by an editor.
בזו כסף בזו זהב [ואין] קצה לתכונה כבד מכל [כלי] [חמדה]
11 words of the verse are on this fragment — 3 partly restored, 3 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 Nahum 2:10
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.
בּוּקָה (buqah) is a feminine passive participle derived from an unused root meaning to be hollow. It primarily denotes 'emptiness' and is referenced in Nahum 2:11. The entries consistently define it as emptiness without significant disagreement.
בּוּקָה n.f. emptiness, Na 2:11
ref
H950 בּוּקָה
950 buwqah boo-kaw'
feminine passive participle of an unused root (meaning to be
hollow); emptiness (as adjective):--empty.
בּוּקָה (bu.qah) — emptiness.
emptiness
HNcfsa — Noun common · feminine singular absoluteHNcfsa
מְבוּקָה (mevukah) refers to emptiness or void. It is derived from a root meaning 'to be empty' and is used in contexts such as Nahum 2:11. The lexicons consistently define it as a state of emptiness.
מְבוּקָה n.f. id. [b.av.ab], Na 2:11 v. supr.
done
H4003 מְבוּקָה
4003 mbuwqah meb-oo-kah'
from the same as 950; emptiness:--void.
see HEBREW for 0950
מְבוּקָה (me.vu.qah) — emptiness.
emptiness, void
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
בָּלַק (balak) is a primitive root meaning to waste or lay waste. The entries indicate that it can refer to the act of annihilating or devastating something. It appears in various forms, including Poel and Pual, which denote making waste and being devastated, respectively.
[בָּלַק] vb. waste, lay waste
base
H1110 [בָּלַק] waste, lay waste
1110 balaq baw-lak'
a primitive root; to annihilate:--(make) waste.
בָּלַק (ba.laq) — to waste.
1) to waste, lay waste, devastate
1a) (Poel) to make waste
1b) (Pual) devastated (participle)
HC/VPsfsa — Conjunction · verb pual participle (passive) feminine singularHC/VPsfsa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
מָסַס (ma.sas) is a Hebrew verb meaning to dissolve or melt. It can refer to physical melting or be used figuratively to describe feelings of fear or faintness. The entries indicate various forms, including causing something to melt or waste away, and suggest a connection to feelings of discouragement or worthlessness.
[מָסַס] vb. dissolve, melt, intr.
Qal Inf. cstr. like the melting
Niph.
melt (intr.)
most oft. fig. of heart = faint, grow fearful
Pt. = wasted, consumptive (?)
Hiph Pf. cause to melt (= intimidate)
base
H4549 מָסַס dissolve, melt, intr. .Inf. cstr. like the melting
. . melt (intr.)
. most oft. fig. of heart = faint, grow fearful
. Pt. = wasted, consumptive (?)
.Pf. cause to melt (= intimidate)
4549 macac maw-sas'
a primitive root; to liquefy; figuratively, to waste (with
disease), to faint (with fatigue, fear or
grief):--discourage, faint, be loosed, melt (away), refuse, X
utterly.
מָסַס (ma.sas) — to melt.
1) to dissolve, melt
1a) (Qal) to waste away
1b) (Niphal)
1b1) to melt, vanish, drop off, melt away
1b2) to faint, grow fearful (fig.)
1b3) wasted, worthless (participle)
1c) (Hiphil) to cause to melt
HVNp3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
The Hebrew word פִּיק (*piyq*) refers to a state of tottering or staggering. It is derived from the root meaning to smite together, and its usage in the Old Testament includes a reference to the tottering of knees in Nahum 2:11. The lexicons consistently describe this word as related to instability or stumbling.
פִּיק, פִּק n.[m.] id. [q.as.ab] lit.;—Na 2:11 tottering of knees
ref
H6375 פִּיק, פִּק
6375 piyq peek
from 6329; a tottering:--smite together.
see HEBREW for 06329
פִּיק (piq) — tottering.
tottering, staggering, stagger, stumble
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
בֶ֫רךְ (berek) means 'knee' in Hebrew, derived from the root for bending. It can also figuratively describe someone who is weak from fear. The Aramaic equivalent is בְּרַךְ (berakh), meaning 'knee' as well.
בֶ֫רךְ n.f. knee
base
H1290 בֶ֫רךְ knee
1290 berek beh'-rek
from 1288; a knee:--knee.
see HEBREW for 01288
בֶּ֫רֶךְ (be.rekh) — knee.
1) knee
2) weak from fear (fig.)
Aramaic equivalent: be.rekh (בְּרַךְ "knee" H1291)
HNcfda — Noun common · feminine dual absoluteHNcfda
חַלְחָלָה (chalchalah) refers to anguish or pain, particularly associated with writhing during childbirth. It conveys a sense of terror and trembling. The word is feminine and is derived from a related term indicating pain. There are no significant disagreements among the lexicons regarding its meaning.
חַלְחָלָה n.f. anguish
base
H2479 חַלְחָלָה anguish
2479 chalchalah khal-khaw-law'
feminine from the same as 2478; writhing (in childbirth); by
implication, terror:--(great, much) pain.
see HEBREW for 02478
חַלְחָלָה (chal.cha.lah) — anguish.
pain, trembling, terror, writhing, anguish
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
an'-gwish: Extreme distress of body, mind or spirit; excruciating pain or suffering of soul, e.g. excessive grief, remorse, despair. Chiefly expressed in Old Testament, by four derivatives of tsuq, "straitened," "pressed," and tsar, and two derivatives signifying "straitness," "narrowness," hence distress; also shabhats, "giddiness," "confusion of mind"; hul "to twist" with pain, "writhe." So in the New Testament, thlipsis, "a pressing together," hence affliction, tribulation, stenochoria, "narrowness of place," hence extreme affliction; sunoche, "a holding together," hence distress. The fundamental idea in these various terms is pressure--being straitened, compressed into a narrow place, or pain through physical or mental torture. Used of the physical agony of child-birth (Jer 4:31; 6:24; 49:24; 50:43;
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַתְנַ֫יִם (matanim) refers to the loins or hips, derived from a root meaning to be slender. It appears in the plural form and is associated with the term for a greyhound in Proverbs 30:31. The word captures the anatomical region of the waist or small of the back.
מַתְנַ֫יִם n.m.du. loins
base
H4975 מַתְנַ֫יִם loins
4975 mothen mo'-then
from an unused root meaning to be slender; properly, the
waist or small of the back; only in plural the loins:--+
greyhound, loins, side.
מׇתְנַ֫יִם (mo.ten) — loin.
1) loins, hips
1a) used with zar.zir (זַרְזִיר "greyhound" H2223) in Pr 30:31; perhaps an extinct animal, exact meaning unknown
HNcmda — Noun common · masculine dual absoluteHNcmda
loinz (chalats, Aramaic charats, mothen, kecel, yarekh; osphus): This variety of Hebrew synonyms seems to be used rather promiscuously for the loins, though there is no little difference in the secondary meanings of these words. They represent various modes of expressing the loins as the seat of strength and vigor (Job 40:16, Hebrew mothen, here used of Behemoth), the center of procreative power, the portion of the body which is girded about, and is considered as specially needful of covering, even under primitive conditions of life (Job 31:20), and where painful disease most effectually unfits a man for work and warfare.
Jacob receives the Divine promise that "kings shall come out of (his) loins" (chalats, Ge 35:11), and we…
See GIRDLE.
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HC/Ncmpc — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
HVpp3cp — Verb · Piel · perfect third person common pluralHVpp3cp
פָּארוּר (pa'ruwr) is a masculine noun that refers to a glow or flush, often associated with anxiety. Its meaning is uncertain, with some sources suggesting it signifies illumination or heat. The term is derived from a related root, but the exact implications in context remain ambiguous.
פָּארוּר n.[m.] mng. dub.; Thes all faces gather a glow
base
H6289 פָּארוּר
6289 pa'ruwr paw-roor'
from 6286; properly, illuminated, i.e. a glow; as noun, a
flush (of anxiety):--blackness.
see HEBREW for 06286
פָּארוּר (pa.rur) — pale.
1) glow, heat
1a) meaning uncertain
HNcmsa — Noun common · masculine singular absoluteHNcmsa