Proverbs 6:34 — Word Study
WLCכִּֽי־ קִנְאָ֥ה חֲמַת־ גָּ֑בֶר וְלֹֽא־ יַ֝חְמ֗וֹל בְּי֣וֹם נָקָֽם׃
BSAForkîy [because of, due to] jealousyqinʼâh [the rage of a man, intense anger] enrages a husbandchêmâh [makes furious, arouses the fury of, a great man, a warrior] and he will show nolôʼ [spare not, have no mercy] mercychâmal▸ [pity, compassion] in the dayyôwm [a literal or figurative space of time] of vengeancenâqâm [revenge, punishment]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| קִנְאָ֥ה | jealousy | Noun common, feminine singular absolute |
| חֲמַת־ | [is the] rage of | Noun common, feminine singular construct |
| גָּ֑בֶר | a man | Noun common, masculine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| יַ֝חְמ֗וֹל | he will have compassion | Verb, Qal, imperfect third person masculine singular |
| בְּי֣וֹם | on a day of | Preposition, noun common masculine singular construct |
| נָקָֽם׃ | vengeance | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For jealousy enrages a husband, and he will show no mercy in the day of vengeance. |
| KJV | For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. |
| ASV | For jealousy is the rage of a man; And he will not spare in the day of vengeance. |
| YLT | For jealousy [is] the fury of a man, And he doth not spare in a day of vengeance. |
| WEB | For jealousy arouses the fury of the husband. He won’t spare in the day of vengeance. |
| BBE | For bitter is the wrath of an angry husband; in the day of punishment he will have no mercy. |
Translations agree on the rendering of קִנְאָה — see How Translations Differ.
The main clause is supported by two subordinate phrases, clarifying the consequences of jealousy and the timing of the husband's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקִנְאָה
verbחָמַל
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 — Proverbs 6:34
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 — Warnings Against Adulterygenerated
Proverbs 6:34 warns about the intense emotions that jealousy can provoke, particularly in a husband who feels betrayed. This verse is part of a larger discourse on the consequences of adultery, emphasizing that such actions can lead to irreversible damage, as seen in the surrounding verses. The teacher highlights the fierce nature of jealousy and the lack of mercy that follows betrayal, urging caution against infidelity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 27:4 | Wrath is cruel and anger is like a flood, but who can withstand jealousy? |
| 2 | Numbers 5:14 | and if a feeling of jealousy comes over her husband and he suspects his wife who has defiled herself—or if a feeling of jealousy comes over him and he suspects her even though she has not defiled herself— |
| 3 | Numbers 25:11 | “Phinehas son of Eleazar, the son of Aaron the priest, has turned My wrath away from the Israelites; for he was zealous for My sake among them, so that I did not consume the Israelites in My zeal. |
| 4 | Judges 19:29–30 | When he reached his house, he picked up a knife, took hold of his concubine, cut her limb by limb into twelve pieces, and sent her throughout the territory of Israel. |
| 5 | Song of Solomon 8:6 |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — קִנְאָה, kin.'Ahgenerated
The noun קִנְאָה (kin'ah) refers to a strong emotional state, often associated with envy or zeal. It captures the intensity of feelings that arise in situations of betrayal or perceived threats to relationships. The parsing as a feminine singular noun indicates its role as a subject in this verse, emphasizing the emotional force that jealousy embodies.
This word can describe both human emotions and divine zeal, indicating its broad application in various contexts. In this verse, it specifically highlights the destructive potential of jealousy in human relationships, particularly in the context of infidelity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses jealousy to convey the emotional state that drives the actions described.
Sentence Structuregenerated
The main clause centers around the subject קִנְאָה (jealousy), with the verb חֲמַת־ (enrages) following. The structure emphasizes the cause-and-effect relationship between jealousy and the husband's fury.
The sentence is constructed with a clear cause (jealousy) leading to an effect (the husband's lack of mercy), showing the emotional progression and consequences of betrayal.
Septuagint Backgroundgenerated
The Septuagint translates קִנְאָה as μεστὸς, which implies a fullness or saturation of emotion. This choice suggests a heightened intensity of jealousy, aligning with the context of strong emotional responses.
The use of θυμὸς for חֵמָה reflects a focus on the passionate anger that jealousy can incite, further underscoring the destructive potential of these emotions.
In plain words — the whole versegenerated
Proverbs 6:34 explains that jealousy can provoke a husband's intense anger, leading him to show no mercy when seeking revenge. This verse serves as a warning about the serious consequences of infidelity, emphasizing the emotional turmoil that can result from betrayal.
Frequently Asked Questionsgenerated
The verse indicates that jealousy can lead to intense anger and a lack of mercy, particularly in the context of betrayal.
It highlights the emotional fallout from infidelity, warning that jealousy can provoke destructive actions.
It suggests that in a fit of jealousy, a husband may react harshly and without compassion when seeking revenge.
Jealousy is portrayed as a force that can incite strong reactions, leading to significant consequences in relationships.
Reflection Questionsgenerated
- How have I seen jealousy affect relationships around me?
- What steps can I take to avoid actions driven by jealousy?
- In what ways can I address feelings of jealousy in a healthy manner?
- How can understanding the consequences of jealousy help me in my own relationships?
The early church on this verse — how the Fathers read it
Bede comments on this verse, interpreting it as a reflection of divine judgment, suggesting that jealousy can lead to severe consequences, much like God's response to sin.
For jealousy and the fury of a husband will not spare in the day of vengeance, etc. And this is to be understood of the Lord, because He who now spares reprobates will not spare on the day of death;Early Church Fathers on Proverbs 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 6:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor jealousy [is] the rage of a man,.... Fills a man with rage against him of whom he is jealous; which keeps boiling within him, till he has an opportunity of venting it: and very severe it is; it
Read John Gill on Proverbs 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor jealousy is the rage of a man: therefore he will not spare in the day of vengeance.
Read Robert Jamieson on Proverbs 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs the rage of a man; it inflames a man with rage and fury against the adulterer. In the day of vengeance; when he hath an opportunity to avenge himself upon the delinquent.
Read Matthew Poole on Proverbs 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 6:34 For jealousy [is] the rage of a man: therefore he will not spare in the day of vengeance.Ver. 34. For jealousy is the rage.] Howbeit he may not kill the adulterer, though taken in the act, but prosecute the law against him, and appeal to the magistrate, who is the lord keeper of both tables - custos utriusque tabulae. But if no law will relieve a man, yet let him know that he shall do himself no disservice by making God his chancellor.
Read John Trapp on Proverbs 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) For jealousy is the rage of a man.—That is jealousy is furious, and cannot be appeased by bribes.
Read Charles John Ellicott on Proverbs 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. Jealousy is the rage of a man: therefore he will not spare] He will not, when he has detected the adulterer in the fact, wait for the slow progress of the law: it is then to him the day of vengeance; and in general, he avenges himself on the spot, as we see above.
Read AdamClarke on Proverbs 6 →CambridgeThe Cambridge Bible for Schools and Colleges34. therefore] Rather, and. Here is no question of compensation (Proverbs 6:35); the burning fire of jealousy will pursue thee unto death (Leviticus 20:10).
Read Cambridge on Proverbs 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. Jealousy… rage of a man — Or husband. He will have no pity or mercy. This and what follows are assigned as justifying the assertion in Proverbs 6:31.
Read Daniel Denison Whedon on Proverbs 6 →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
For jealousy enrages a husband, and he will show no mercy in the day of vengeance.
For jealousy arouses the fury of the husband. He won’t spare in the day of vengeance.
For jealousy enrages a husband, and he will show no mercy in the day of vengeance.
for jealousy kindles a husband’s rage, and he will not show mercy when he takes revenge.
Tyndale line
For jealousy is the rage of a man: therefore he will not spare in the day of vengeance.
For jealousy is the rage of a man; And he will not spare in the day of vengeance.
For jealousy is the rage of a man; and he will not spare in the day of vengeance.
For jealousy is the rage of a man: therefore he will not spare in the day of vengeance.
For ielousie is the rage of a man: therefore he will not spare in the day of vengeance.
Strictly literal
For jealousy is the rage of a man, and he will not spare in the day of vengeance;
For jealousy [is] the fury of a man, And he doth not spare in a day of vengeance.
For jealousy [is] the fury of a man, || And he does not spare in a day of vengeance.
For jealousy is the fury of a husband, and he will not spare on the day of vengeance.
For jealousy makes a man furious; he will show no mercy when he takes his revenge.
From the Latin
Because the jealousy and rage of the husband will not spare in the day of revenge,
Simplified
For jealousy makes a husband furious, and he won't hold back when he takes revenge.
For bitter is the wrath of an angry husband; in the day of punishment he will have no mercy.
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 largely agree in their wording, with six out of eight words matched. The Septuagint's word order differs, but the core message remains consistent across both texts.
כִּֽי־ קִנְאָ֥ה חֲמַת־ גָּ֑בֶר וְלֹֽא־ יַ֝חְמ֗וֹל בְּי֣וֹם נָקָֽם׃
6 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.
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 Proverbs 6:34
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.
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…
קִנְאָה (qin'ah) encompasses a range of meanings including ardor, zeal, and jealousy, often reflecting intense emotional states. It can denote a jealous disposition, particularly in the context of relationships, as well as religious zeal and divine jealousy. The term is rooted in the concept of envy and can imply anger, both in human interactions and in God's response to humanity.
קִנְאָה n.f. ardour, zeal, jealousy
base
H7068 קִנְאָה ardour, zeal, jealousy
7068 qin'ah kin-aw'
from 7065; jealousy or envy:--envy(-ied), jealousy, X sake,
zeal.
see HEBREW for 07065
קִנְאָה (qin.ah) — jealousy.
1) ardour, zeal, jealousy
1a) ardour, jealousy, jealous disposition (of husband)
1a1) sexual passion
1b) ardour of zeal (of religious zeal)
1b1) of men for God
1b2) of men for the house of God
1b3) of God for his people
1c) ardour of anger
1c1) of men against adversaries
1c2) of God against men
1d) envy (of man)
1e) jealousy (resulting in the wrath of God)
N-fs — Noun common · feminine singular absoluteHNcfsa
jel'-us-i (qin'ah; zelos): Doubtless, the root idea of both the Greek and the Hob translated "jealousy" is "warmth," "heat." Both are used in a good and a bad sense--to represent right and wrong passion.
When jealousy is attributed to God, the word is used in a good sense. The language is, of course, anthropomorphic; and it is based upon the feeling in a husband of exclusive right in his wife. God is conceived as having wedded Israel to Himself, and as claiming, therefore, exclusive devotion. Disloyalty on the part of Israel is represented as adultery, and as provoking God to jealousy. See, e.g., De 32:16,21; 1Ki 14:22; Ps 78:58; Eze 8:3; 16:38,42; 23:25; 36:5; 38:19.
Jealousy
Suspicion of a wife’s purity, one of the strongest passions (Num. 5:14; Prov. 6:34; Cant. 8:6); also an intense interest for another’s honour or prosperity (Ps. 79:5; 1 Cor. 10:22; Zech. 1:14).
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
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…
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
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)
Conj | Part — Conjunction · particleHC/Tn
חָמַל (chamal) is a primitive root meaning to spare or have compassion. It encompasses the ideas of commiseration and pity, primarily in the Qal stem. The entries consistently emphasize its connotation of sparing or showing compassion.
H2550 חָמַל spare
2550 chamal khaw-mal'
a primitive root; to commiserate; by implication, to
spare:--have compassion, (have) pity, spare.
חָמַל (cha.mal) — to spare.
(Qal) to spare, pity, have compassion on
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kom-pash'-un: Compassion is the translation of racham, "to love," "pity," "be merciful" (De 13:17; 30:3); of rachamim, "mercies" (1Ki 8:50); of chamal, "to pity," "spare" (Ex 2:6; 1Sa 23:21); rachum (Ps 78:38; 86:15; 111:4; 112:4; 145:8), is rendered by the American Standard Revised Version "merciful." We have splagchnizomai, "to have the bowels yearning," in Mt 9:36; 14:14, etc.; sumpatheo (Heb 10:34), "to suffer with (another)"; sumpathes (1Pe 3:8, the…
→ OF GOD
See GOD, MERCY OF
→ OF CHRIST
See JESUS, COMPASSION OF
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
נָקָם (naqam) means vengeance and is derived from the root word נָקַם (naqam). It encompasses the idea of revenge, particularly in contexts involving divine retribution or actions taken by figures like Samson and the enemies of Judah.
נָקָם n.m. vengeance
base
H5359 נָקָם vengeance
5359 naqam naw-kawm'
from 5358; revenge:--+ avenged, quarrel, vengeance.
see HEBREW for 05358
נָקָם (na.qam) — vengeance.
1) vengeance
1a) vengeance (by God, by Samson, by enemies of Judah)
N-ms — Noun common · masculine singular absoluteHNcmsa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.