Psalms 136:15 — Word Study
WLCוְנִ֘עֵ֤ר פַּרְעֹ֣ה וְחֵיל֣וֹ בְיַם־ ס֑וּף כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
BSAbut sweptnâʻar■ [overthrew, shook out] PharaohParʻôh [the king of Egypt] and his armychayil [host, military force] into the Redçûwph Seayâm [sea of Suph, sea of reeds] His loving devotionchêçêd [mercy, kindness, faithful love] endures foreverʻôwlâm [lasts, remains, for all eternity, to the age]
| Greek | English | Parsing |
|---|---|---|
| וְנִ֘עֵ֤ר | and he shook off | Verb, Piel, sequential perfect third person masculine singular |
| פַּרְעֹ֣ה | Pharaoh | Noun |
| וְחֵיל֣וֹ | and army his | Conjunction, noun common masculine singular construct, suffix |
| בְיַם־ | in [the] sea of | Preposition, noun common masculine singular construct |
| ס֑וּף | reed[s] | Noun |
| כִּ֖י | for | Particle |
| לְעוֹלָ֣ם | [is] for ever | Preposition, noun common masculine singular absolute |
| חַסְדּֽוֹ׃ | covenant loyalty his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | but swept Pharaoh and his army into the Red Sea. His loving devotion endures forever. |
| KJV | But overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever. |
| ASV | But overthrew Pharaoh and his host in the Red Sea; For his lovingkindness endureth for ever: |
| YLT | And shook out Pharaoh and his force in the sea of Suph, For to the age [is] His kindness. |
| WEB | but overthrew Pharaoh and his army in the Red Sea, for his loving kindness endures forever; |
| BBE | By him Pharaoh and his army were overturned in the Red Sea: for his mercy is unchanging for ever. |
Where they part company is נָעַר — see How Translations Differ.
The main action is emphasized with a causal clause explaining the reason for God's intervention.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbנָעַר
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 136:15
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 — God's Enduring Lovegenerated
Psalms 136:15 is part of a larger psalm that recounts the mighty deeds of God, particularly His deliverance of Israel from Egypt. The psalmist emphasizes God's loving devotion that endures forever, a theme that resonates throughout the entire chapter as it recalls various acts of salvation and mercy shown to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:53 | He led them safely, so they did not fear, but the sea engulfed their enemies. |
| 2 | Psalm 135:9 | He sent signs and wonders into your midst, O Egypt, against Pharaoh and all his servants. |
| 3 | Exodus 14:27–28 | So Moses stretched out his hand over the sea, and at daybreak the sea returned to its normal state. As the Egyptians were retreating, the LORD swept them into the sea. |
| 4 | Exodus 15:4–5 | Pharaoh’s chariots and army He has cast into the sea; the finest of his officers are drowned in the Red Sea. |
| 5 | Nehemiah 9:10–11 | You performed signs and wonders against Pharaoh, all his officials, and all the people of his land, for You knew they had acted with arrogance against our fathers. You made a name for Yourself that endures to this day. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נָעַר, ve.Ni.'Ergenerated
The verb נָעַר (na'ar) is a Piel form meaning 'to shake off' or 'to overthrow.' It conveys the action of God shaking off Pharaoh and his army, emphasizing His power in delivering Israel. This term can describe both physical shaking and a metaphorical sense of judgment.
The use of this verb in the context of God's actions against Pharaoh highlights His authority and the decisive nature of His intervention. The passive voice suggests that Pharaoh was not merely defeated but was actively shaken off by God's might.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb נִ֘עֵ֤ר governs the sentence, describing God's action. The structure includes a noun phrase for Pharaoh and his army, followed by a prepositional phrase indicating the location of the action in the Red Sea. This construction emphasizes the direct action of God against Pharaoh.
The order of the Hebrew words places emphasis on the act of shaking off, with Pharaoh and his army as the immediate subjects of God's powerful intervention.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb נָעַר is rendered as ἐκτινάχαντι, which also conveys the sense of shaking off or overthrowing. This choice aligns closely with the Hebrew meaning, emphasizing God's decisive action against Pharaoh.
The Greek term suggests a similar understanding of God's power in delivering Israel, reinforcing the theme of divine intervention.
In plain words — the whole versegenerated
Psalms 136:15 tells us that God swept Pharaoh and his army into the Red Sea, demonstrating His great power and love for His people. This verse highlights God's enduring mercy that lasts forever.
Frequently Asked Questionsgenerated
It signifies God's powerful intervention to deliver Israel from oppression, showcasing His might against their enemies.
The psalmist highlights God's unwavering love and mercy, which are central themes throughout the psalm.
It serves as a reminder of God's faithfulness in delivering His people, a key event in Israel's history.
It underscores the eternal nature of God's love and mercy towards His people, a recurring theme in the Psalms.
Reflection Questionsgenerated
- In what ways have I experienced God's loving devotion in my life?
- How can I remember and celebrate God's past deliverances in my own story?
- What does it mean for me to trust in God's enduring love today?
- How can I share the story of God's faithfulness with others?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this verse to illustrate God's power and mercy, as seen in Augustine's commentary, where he discusses the overthrow of Pharaoh in the context of baptism and redemption.
"And overthrew Pharaoh and his power in the Red Sea" [Psalms 136:15]. He quickly destroys both the sin of His people and the guilt thereof by baptism.Early Church Fathers on Psalms 136 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 136:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut overthrew Pharaoh and his host in the Red sea,.... In the same sea which was parted for the Israelites, and through which they passed safely as on dry land; into which Pharaoh and his army
Read John Gill on Psalms 136 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd made Israel to pass through the midst of it: for his mercy endureth for ever: No JFB commentary on these verses.
Read Robert Jamieson on Psalms 136 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 136:15 But overthrew Pharaoh and his host in the Red sea: for his mercy [endureth] for ever.Ver. 15. But overthrew Pharaoh] Praecipitavit, pitched him in headlong; having before paved a way for him. Subito tollitur qui diu toleratur.
Read John Trapp on Psalms 136 →CambridgeThe Cambridge Bible for Schools and Colleges15. overthrew] Lit. shook off, as Exodus 14:27.
Read Cambridge on Psalms 136 →Albert Barnes1798–1870Barnes' Notes on the BibleBut overthrew Pharaoh and his host in the Red sea - Margin, as in Hebrew, shaked off. The word is applicable to a tree shaking off its foliage. Isaiah 33:9.
Read Albert Barnes on Psalms 136 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10-15 are a rehearsal of the exodus from Egypt. Compare Psalms 136:10 and Psalms 135:8. See, also, notes on Psalms 78, 105. Overthrew Pharaoh—Hebrew, Shook out, or tossed “Pharaoh” into the sea.
Read Daniel Denison Whedon on Psalms 136 →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
but swept Pharaoh and his army into the Red Sea. His loving devotion endures forever.
but overthrew Pharaoh and his army in the Red Sea, for his loving kindness endures forever;
but swept Pharaoh and his army into the Red Sea. His loving devotion endures forever.
and tossed Pharaoh and his army into the Red Sea, for his loyal love endures,
Tyndale line
But overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever.
But overthrew Pharaoh and his host in the Red Sea; For his lovingkindness endureth for ever:
But overthrew Pharaoh and his host in the Red Sea: for his mercy endureth for ever.
But overthrew Pharaoh and his army in the Red sea: for his mercy endureth for ever.
And ouerthrewe Pharaoh and his hoste in the red Sea: for his mercie endureth for euer:
Strictly literal
And overturned Pharaoh and his host in the Red sea, for his loving-kindness [endureth] for ever;
And shook out Pharaoh and his force in the sea of Suph, For to the age [is] His kindness.
And shook out Pharaoh and his force in the Sea of Suph, || For His kindness [is] for all time.
But overthrew Pharaoh and his host in the Red Sea; for to eternity endureth his kindness.
but overthrew Pharaoh and his army in the Sea of Reeds, for his covenant faithfulness endures forever.
Simplified
But threw Pharaoh and his army into the Red Sea. For his trustworthy love lasts forever.
By him Pharaoh and his army were overturned in the Red Sea: for his mercy is unchanging for ever.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all eight words matched in the translation. The Dead Sea Scrolls show some damage, with four words supplied by an editor, but the core meaning remains consistent with the Masoretic Text.
וְנִ֘עֵ֤ר פַּרְעֹ֣ה וְחֵיל֣וֹ בְיַם־ ס֑וּף כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
נער פרעוה וחיל׳ו בים [סוף] [כי] [לעולם] [חסד׳ו]
4 words on the leather — 4 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 Psalms 136:15
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.
נָעַר (na'ar) is a Hebrew verb meaning to shake, shake out, or shake off. It encompasses various forms, including Qal (to shake out), Niphal (to be shaken), Piel (to shake off), and Hithpael (to shake oneself). The entries suggest a connection to the rustling of a mane, possibly linked to a lion's roar, and highlight its use in expressions of being shaken or tossed.
[נָעַר] vb. shake, shake out or off
Qal shake out
Niph. I am shaken out like a locust
Pi. so may God shake utterly out every man from his house
Hithp. shake thyself (free)
base
H5287 נָעַר shake, shake out or off
5287 na`ar naw-ar'
a primitive root (probably identical with 5286, through the
idea of the rustling of mane, which usually accompanies the
lion's roar); to tumble about:--shake (off, out, self),
overthrow, toss up and down.
see HEBREW for 05286
נָעַר (na.ar) — to shake.
1) to shake, shake out or off
1a) (Qal) to shake out, show emptiness
1b) (Niphal)
1b1) to be shaken
1b2) to shake oneself
1c) (Piel) to shake off or out
1d) (Hithpael) to shake oneself
Conj | V-Piel-Perf-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
The Hebrew word פַּרְעֹה (*par'oh*) means 'Pharaoh,' which is a title for Egyptian kings. It is derived from Egyptian and is commonly associated with various rulers mentioned throughout the Old Testament, including those during the time of the Patriarchs and the Divided Monarchy. The term translates to 'great house,' reflecting its significance in ancient Egypt.
פַּרְעֹה 275 n.m. Pharaoh, title of Egyptian kings
base
H6547 פַּרְעֹה Pharaoh, title of Egyptian kings
6547 Par`oh par-o'
of Egyptian derivation; Paroh, a general title of Egyptian
kings:--Pharaoh.
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.12.15
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.37.36
Also named: Pharaō (Φαραώ "Pharaoh" G5328)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.1.11
Also named: Pharaō (Φαραώ "Pharaoh" G5328H)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.3.10
Also named: Pharaō (Φαραώ "Pharaoh" G5328I)
§ Pharaoh = "great house"
N-proper — NounHNtmsa
fa'-ro, fa'-ra-o (par`oh; Pharao); Egyptian per aa, "great house"):em; the King James Version Pharacim): One of the families of temple-servants who returned with Zerubbabel (1 Esdras 5:31; not found in Ezra or Nehemiah).
1. The Use of Name in Egypt:
Many and strange differences of opinion have been expressed concerning the use of this name in Egypt and elsewhere, because of its importance in critical discussions (see below). Encyclopaedia Biblica says "a name given to all Egyptian kings in the Bible"; it also claims that the name could not have been received by the Hebrews before 1000 BC. HDB (III, 819) says that a letter was addressed to Amenhotep as "Pharaoh, lord of," etc. According to Winckler's theory of a North Arabian Musri, it was the Hebrews alone in ancient times who adopted the term Pharaoh from the Egyptians, the name not being found even in the Tell el-Amarna Letters or…
Pharaoh
The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”
(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or “shepherd kings.” The Egyptians called the nomad tribes of Syria Shasu, “plunderers,” their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of…
the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean ’the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: The Pharaoh of Abraham . (Genesis 12:15) --At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of…
Is properly an Egyptian word adopted into the Hebrew, and signifies king; so that when we find this name it means everywhere the king. Thus, also, Pharaoh Hophra is simply king Hophra.
Of the kings of Egypt, there are not less than twelve or thirteen mentioned in Scripture, all of whom bore the general title of Pharaoh, except four. Along with this title, two of them have also other proper names, Necho and Hophra. The following is their order. Some of them have been identified, by the labors of Champollion and others, with kings whose proper names we know from other sources, while others still remain in obscurity. Indeed, so brief, obscure, and conflicting are the details of Egyptian history and ancient chronology, which no name before that of Shishak can be regarded as identified beyond dispute.
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
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…
סוּף (suph) refers to reeds or rushes, particularly associated with the Nile and the Red Sea. The term may have Egyptian origins and is used to describe both a type of water plant and the Red Sea itself. The entries indicate that it can denote the Gulf of Suez and the sea from the straits to the Gulf of Akaba.
סוּף n.m. reeds, rushes
rushes, in Nile
Red Sea
base
H5488 סוּף reeds, rushes . rushes, in Nile
. Red Sea
5488 cuwph soof
probably of Egyptian origin; a reed, especially the
papyrus:--flag, Red (sea), weed. Compare 5489.
see HEBREW for 05489
סוּף (suph) — Red (Sea).
1) of Red Sea
2) of Gulf of Suez
3) of sea from straits to Gulf of Akaba
Also named: eruthros (ἐρυθρός "Red( Sea)" G2063) as "Reed Sea"
סוּף (suph) — reed.
1) reed, rush, water plant
1a) rushes
1b) sea of rushes - used of Red Sea
N-ms — NounHNtmsa
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)
HTc — 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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms