Psalms 109:14 — Word Study
WLCיִזָּכֵ֤ר׀ עֲוֹ֣ן אֲ֭בֹתָיו אֶל־ יְהוָ֑ה וְחַטַּ֥את אִ֝מּ֗וֹ אַל־ תִּמָּֽח׃
BSAMay the iniquityʻâvôn [moral evil, sin] of his fathersʼâb [ancestors, forefathers] be rememberedzâkar▸ [recalled, brought to mind] beforeʼêl the LORDYᵉhôvâh [Yehovah] and the sinchaṭṭâʼâh [guilt, punishment for sin] of his motherʼêm [female parent, maternal figure] neverʼal [not, under no circumstances] be blotted outmâchâh▸ [erased, wiped away]
| Greek | English | Parsing |
|---|---|---|
| יִזָּכֵ֤ר׀ | may it be remembered | Verb, Niphal, imperfect third person masculine singular |
| עֲוֹ֣ן | [the] iniquity of | Noun common, masculine singular construct |
| אֲ֭בֹתָיו | ancestors his | Noun common feminine plural construct, suffix |
| אֶל־ | to | Preposition |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְחַטַּ֥את | and [the] sin of | Conjunction, noun common feminine singular construct |
| אִ֝מּ֗וֹ | mother his | Noun common feminine singular construct, suffix |
| אַל־ | may not | Particle |
| תִּמָּֽח׃ | it be wiped out | Verb, Niphal, jussive third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May the iniquity of his fathers be remembered before the LORD, and the sin of his mother never be blotted out. |
| KJV | Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out. |
| ASV | Let the iniquity of his fathers be remembered with Jehovah; And let not the sin of his mother be blotted out. |
| YLT | The iniquity of his fathers Is remembered unto Jehovah, And the sin of his mother is not blotted out. |
| WEB | Let the iniquity of his fathers be remembered by Yahweh. Don’t let the sin of his mother be blotted out. |
| BBE | Let the Lord keep in mind the wrongdoing of his fathers; and may the sin of his mother have no forgiveness. |
The translations agree on the meaning of the verse.
The verse consists of two main clauses connected by a conjunction, each addressing different aspects of familial sin.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָכַר
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 — Psalms 109:14
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 — A Curse Against an Enemygenerated
Psalms 109:14 is part of a lament that calls for divine justice against an enemy. The psalmist desires that the iniquity of the enemy's fathers be remembered by the LORD, while also wishing that the sin of their mother is never forgotten. This reflects a theme of accountability and the desire for justice to be served, as seen in the surrounding verses, particularly in Psalms 109:13 and Psalms 109:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:5 | You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on their children to the third and fourth generations of those who hate Me, |
| 2 | Leviticus 26:39 | Those of you who survive in the lands of your enemies will waste away in their iniquity and will decay in the sins of their fathers. |
| 3 | 2 Samuel 3:29 | May it whirl over the heads of Joab and the entire house of his father, and may the house of Joab never be without one having a discharge or skin disease, or one who leans on a staff or falls by the sword or lacks food.” |
| 4 | 2 Samuel 21:1–8 | During the reign of David there was a famine for three successive years, and David sought the face of the LORD. And the LORD said, “It is because of the blood shed by Saul and his family, because he killed the Gibeonites.” |
| 5 | Matthew 23:31–36 | So you testify against yourselves that you are the sons of those who murdered the prophets. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — עֲוֹן, 'a.Vongenerated
The Hebrew word עָוֹן (avon) refers to iniquity, moral evil, or sin. It is a noun that encompasses the concept of wrongdoing and its consequences, often associated with guilt and punishment. The parsing indicates it is in a masculine singular construct form, showing a specific relationship to the fathers mentioned.
In this verse, עָוֹן indicates the iniquity that the psalmist wishes to be remembered, emphasizing the weight of ancestral sins. This word's use here highlights the seriousness of moral failings passed down through generations.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses iniquity for עֲוֹן, aligning with the KJV and ASV.
Sentence Structuregenerated
The finite verb יִזָּכֵ֤ר (yi.za.Kher) governs the main clause, indicating a desire for remembrance. Two phrases follow: one detailing the iniquity of the fathers and the other concerning the sin of the mother.
The structure emphasizes the psalmist's wish for both remembrance and the permanence of the mother's sin, creating a contrast between the two elements.
Septuagint Backgroundgenerated
The Septuagint translates יִזָּכֵ֤ר as ἀναμνησθείη (anamnēstheíē), which means 'may it be remembered'. This choice reflects a similar desire for divine recollection, maintaining the focus on memory.
The word for עֲוֹן is rendered as ἀνομία (anomía), which broadens the concept of iniquity to include lawlessness, suggesting a more general moral failing.
In plain words — the whole versegenerated
Psalms 109:14 expresses a wish that the iniquity of a person's fathers be remembered by the LORD and that the sin of their mother never be erased. This verse is part of a larger lament that seeks justice against an enemy, emphasizing the importance of accountability for one's actions.
Frequently Asked Questionsgenerated
It signifies a desire for the moral failings of the enemy's ancestors to be acknowledged and not forgotten, implying a call for justice.
The mention of the mother highlights the familial aspect of sin and suggests that the consequences of wrongdoing extend through the family line.
This phrase indicates a strong wish that the sin remains permanently in the memory of God, emphasizing the seriousness of the offense.
It reflects the psalmist's plea for divine justice, where the remembrance of sins serves as a basis for God's judgment.
Reflection Questionsgenerated
- What does this verse teach about the consequences of sin across generations?
- How can we understand the relationship between familial iniquity and personal responsibility?
- In what ways can we seek justice in our own lives without harboring resentment?
- How does the concept of remembrance play a role in our understanding of God's justice?
The early church on this verse — how the Fathers read it
Early commentators, such as Augustine of Hippo, reference this verse to discuss themes of divine justice and remembrance of sin.
"Let them always be against the Lord" [Psalms 109:14]. "Against the Lord," means in the Lord's sight: for other translators have rendered this line,Early Church Fathers on Psalms 109 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the iniquity of his fathers be remembered with the Lord,.... Not of Abraham, Isaac, and Jacob; who, though they had their failings, they were not remembered, and much less punished in their
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the extortioner catch all that he hath; and let the strangers spoil his labour. -God's visitation on the wicked man's property (Psalms 109:11-12); on his name and memorial (Psalms 109:13-15).
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe remembered against him, or punished in him, as God hath threatened to deal with great delinquents, .
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:14 Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.Ver. 14. Let the iniquity of his fathers, &c.] In whose sinful steps he treadeth, be charged upon him. And let not the sin of his mother] Who bred him no better, but cockered him in wicked courses, and gave him no good example, Partus fere sequitur ventrem.
Read John Trapp on Psalms 109 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Fathers.—The sweet of vengeance lies in its completeness. The curse must strike backwards as well as forwards, and the root as well as the branch be destroyed. Undoubtedly the Mosaic Law, which proclaimed that the “iniquity of the fathers should be visited on the children,” suggested the form of the imprecation. Sin of his mother.—Is the necessity of the parallel. ism sufficient to account for this mention of the mother, or is some definite circumstance in the poet’s thought? The theory which makes this portion of the psalm (Psalms 109:6-20), a quotation of curses really uttered by Shimei against David, finds an allusion to the Moabitish descent on the mother’s side. (Comp. the…
Read Charles John Ellicott on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges6–20. The thought of the enormity of this ingratitude overmasters the Psalmist. He breaks out suddenly into a passionate prayer that due retribution may fall upon the chief offender. May the ruin he was planning for another overtake himself! The singular (‘over him’ &c.), which now takes the place of the plural, may be collective, the Psalmist’s enemies being regarded as a whole; or distributive, each one of the mass being singled out: but more probably it fastens upon the leader of the gang (Psalms 109:2) upon whom rests the real guilt. Cp. for the sudden transition Psalms 55:12 ff., Psalms 55:20 ff.
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleLet the iniquity of his fathers - Of his ancestors. Be remembered with the Lord - Or, by the Lord.
Read Albert Barnes on Psalms 109 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Iniquity of his fathers… the sin of his mother—So called because they were of like character before him.
Read Daniel Denison Whedon on Psalms 109 →The verse in English, compared — 16 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
May the iniquity of his fathers be remembered before the LORD, and the sin of his mother never be blotted out.
Let the iniquity of his fathers be remembered by Yahweh. Don’t let the sin of his mother be blotted out.
May the iniquity of his fathers be remembered before the LORD, and the sin of his mother never be blotted out.
May his ancestors’ sins be remembered by the Lord! May his mother’s sin not be forgotten!
Tyndale line
Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.
Let the iniquity of his fathers be remembered with Jehovah; And let not the sin of his mother be blotted out.
Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.
Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.
Let the iniquitie of his fathers bee had in remembrance with the Lord: and let not the sinne of his mother be done away.
Strictly literal
Let the iniquity of his fathers be remembered with Jehovah, and let not the sin of his mother be blotted out;
The iniquity of his fathers Is remembered unto Jehovah, And the sin of his mother is not blotted out.
The iniquity of his fathers || Is remembered to YHWH, || And the sin of his mother is not blotted out.
Let the iniquity of his fathers be remembered by the Lord, and let the sin of his mother not be blotted out.
May his ancestors' sins be mentioned to Yahweh; and may the sin of his mother not be forgotten.
Simplified
May the Lord be reminded of the sins of his fathers; may his mother's sins not be blotted out.
Let the Lord keep in mind the wrongdoing of his fathers; and may the sin of his mother have no forgiveness.
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 Psalms 109:14 reads, "יִזָּכֵ֤ר׀ עֲוֹ֣ן אֲ֭בֹתָיו אֶל־ יְהוָ֑ה וְחַטַּ֥את אִ֝מּ֗וֹ אַל־ תִּמָּֽח׃" which translates to, "May the iniquity of his fathers be remembered before the LORD, and the sin of his mother never be blotted out." The Septuagint agrees with the Masoretic Text in meaning, as it preserves a similar structure and intent, though the specific wording may differ due to translation choices. There are no significant textual variations noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency across these ancient witnesses.
יִזָּכֵ֤ר׀ עֲוֹ֣ן אֲ֭בֹתָיו אֶל־ יְהוָ֑ה וְחַטַּ֥את אִ֝מּ֗וֹ אַל־ תִּמָּֽח׃
9 of the 9 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 Psalms 109:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs — Noun common · masculine singular constructHNcmsc
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word מָחָה (machah) primarily means to wipe or erase, with implications of obliteration or destruction. It can denote actions like striking or smoothing, and has various grammatical forms indicating different nuances, such as being wiped out or blotted from memory. Notably, it appears in Numbers 34:11 and Isaiah 25:6.
H4229a מָחָה wipe, wipe out H4229b מָחָה strike H4229c מָחָה vb. denom. only Pu. Pt. fat pieces full of marrow
4229 machah maw-khaw'
a primitive root; properly, to stroke or rub; by implication,
to erase; also to smooth (as if with oil), i.e. grease or make
fat; also to touch, i.e. reach to:--abolish, blot out,
destroy, full of marrow, put out, reach unto, X utterly, wipe
(away, out).
מָחָה (ma.chah) — to wipe.
1) to wipe, wipe out
1a) (Qal)
1a1) to wipe
1a2) to blot out, obliterate
1a3) to blot out, exterminate
1b) (Niphal)
1b1) to be wiped out
1b2) to be blotted out
1b3) to be exterminated
1c) (Hiphil) to blot out (from memory)
מָחָה (ma.chah) — to strike.
(Qal) to strike
מָחָה (ma.chah) — be marrow.
(Pual) full of marrow (participle)
V-Niphal-Juss-3fs — Verb · Niphal · jussive third person feminine singularHVNj3fs