1 Kings 11:39 — Word Study
WLCוַֽאעַנֶּ֛ה אֶת־ זֶ֥רַע דָּוִ֖ד לְמַ֣עַן זֹ֑את אַ֖ךְ לֹ֥א כָל־ הַיָּמִֽים׃ ס
BSABecausemaʻan of thiszôʼth [for this reason, due to Solomon's sins] I will humbleʻânâh▸ [afflict, oppress, bring low] David’sDâvid descendantszeraʻ [seed, offspring] butʼak [only, surely] notlôʼ [never, at no time] foreverkôl [for all days, throughout all time]
| Greek | English | Parsing |
|---|---|---|
| וַֽאעַנֶּ֛ה | so I may afflicted | Conjunction, verb piel first person common singular |
| אֶת־ | the object marker | Particle |
| זֶ֥רַע | [the] offspring of | Noun common, masculine singular construct |
| דָּוִ֖ד | David | Noun proper masculine |
| לְמַ֣עַן | on account of | Particle |
| זֹ֑את | this | Particle |
| אַ֖ךְ | nevertheless | Adverb |
| לֹ֥א | not | Particle |
| כָל־ | all | Noun common, masculine singular construct |
| הַיָּמִֽים׃ ס | the days | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Because of this, I will humble David’s descendants—but not forever.’” |
| KJV | And I will for this afflict the seed of David, but not for ever. |
| ASV | And I will for this afflict the seed of David, but not for ever. |
| YLT | and I humble the seed of David for this; only, not all the days.' |
| WEB | I will afflict the offspring of David for this, but not forever.’” |
| BBE | (So that I may send trouble for this on the seed of David, but not for ever.) |
The translations agree on the meaning of עָנָה as 'humble' or 'afflict.'
The sentence has a main clause followed by a noun phrase and two subordinate phrases that clarify the reason and limitation of the action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — 1 Kings 11:39
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 Judgment on David's Lineagegenerated
1 Kings 11:39 is a pivotal moment where God explains the consequences of Solomon's disobedience. Despite the punishment of David's descendants, God reassures that this humbling will not be eternal. This reflects God's balance of justice and mercy, as seen throughout the narrative of Israel's kings. The context emphasizes the importance of obedience to God's commands, as highlighted in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 12:16 | When all Israel saw that the king had refused to listen to them, they answered the king: “What portion do we have in David, and what inheritance in the son of Jesse? To your tents, O Israel! Look now to your own house, O David!” So the Israelites went home, |
| 2 | 1 Kings 14:8–25 | I tore the kingdom away from the house of David and gave it to you. But you were not like My servant David, who kept My commandments and followed Me with all his heart, doing only what was right in My eyes. |
| 3 | Psalm 89:38–45 | Now, however, You have spurned and rejected him; You are enraged by Your anointed one. |
| 4 | 1 Kings 11:36 | I will give one tribe to his son, so that My servant David will always have a lamp before Me in Jerusalem, the city where I chose to put My Name. |
| 5 | Psalm 89:30–34 | If his sons forsake My law and do not walk in My judgments, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עָנָה, va.'a.Nehgenerated
The verb עָנָה (anah) is a piel form, indicating an active engagement in affliction or humility. It conveys the idea of being brought low, either through external circumstances or by one's own actions.
This word appears frequently in contexts of discipline, suggesting that God will actively humble David's descendants due to their failures, but it also carries the connotation of potential repentance and restoration.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations are consistent in conveying the meaning of עָנָה as 'humble' or 'afflict.' The BSB, KJV, ASV, YLT, WEB, and BBE all agree on this interpretation.
Sentence Structuregenerated
The main verb is אעַנֶּ֛ה, I will humble, which governs the entire sentence. The structure includes a noun phrase indicating the object of the verb, followed by a prepositional phrase explaining the reason for the action.
The sentence emphasizes the cause-and-effect relationship between Solomon's actions and God's response, with a clear distinction made about the temporary nature of the punishment.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, indicating a potential divergence in interpretation or emphasis. The absence of a Greek equivalent for עָנָה suggests that the translators may have approached the text with different theological considerations.
This lack of correspondence highlights the complexities in translating concepts of divine judgment and mercy from Hebrew to Greek.
In plain words — the whole versegenerated
1 Kings 11:39 states that because of Solomon's sins, God will humble David's descendants, but this will not be a permanent situation. This verse highlights the balance of God's justice and mercy in dealing with His people.
Frequently Asked Questionsgenerated
It signifies that God will bring low or afflict David's lineage due to their disobedience, as a form of discipline.
This indicates God's mercy and willingness to restore His people after a period of discipline, emphasizing hope for the future.
It serves as a reminder of the consequences of sin, particularly the sin of leaders like Solomon, and the importance of faithfulness to God.
God is just and holds His people accountable, but He is also merciful and does not abandon them forever.
Reflection Questionsgenerated
- In what ways have I experienced God's discipline in my life, and how have I responded?
- What does it mean for me to live in obedience to God's commands today?
- How can I remind myself of God's mercy during difficult times?
- What steps can I take to ensure I remain faithful to God's ways in my life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 11:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will for this afflict the seed of David,.... For the idolatry Solomon had been guilty of, and connived at: but not for ever; for when the ten tribes were carried captive, the kingdom of Judah
Read John Gill on 1 Kings 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will for this afflict the seed of David, but not for ever. I will for this afflict the seed of David, but not for ever.
Read Robert Jamieson on 1 Kings 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor this; for this cause, which I mentioned . But not for ever; there shall a time come when the seed of David shall not be thus molested by the kingdom of Israel, but that kingdom shall be destroyed, and the kings of the house of David shall be uppermost, as it was in the days of Asa Hezekiah, and Josiah. And at last the Messiah shall come, who shall unite together the broken sticks of Judah and Joseph, and rule over all the Jews and Gentiles too.
Read Matthew Poole on 1 Kings 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 11:39 And I will for this afflict the seed of David, but not for ever.Ver. 39. But not for ever.] For some kings of Judah - as Asa, Hezekiah, Josiah - grew very great; but especially is this to be understood of Christ, in whom the glory was restored to David’ s house, such as never any mortal king had.
Read John Trapp on 1 Kings 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31, 39) Take thee ten pieces.—The message delivered by Ahijah first repeats exactly the former warning to Solomon (1 Kings 11:9-13), marking, by the two reserved pieces of the garment, the duality of the “one tribe” reserved for the house of David; next, it conveys to Jeroboam a promise like that given to David (so far as it was a temporal promise), “to build thee a sure house, as I built for David,” on condition of the obedience which David, with all his weakness and sin, had shown, and from which Solomon, in spite of all his wisdom, had fallen away; and lastly, declares, in accordance with the famous declaration of 2 Samuel 7:14-16, that sin in the house of David should bring with it…
Read Charles John Ellicott on 1 Kings 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 39. But not for ever.] They shall be in affliction and distress till the Messiah come, who shall sit on the throne of David to order it and establish it in judgment and justice for ever. Jarchi says, on this verse, "When the Messiah comes, the kingdom shall be restored to the house of David."
Read AdamClarke on 1 Kings 11 →
CambridgeThe Cambridge Bible for Schools and Colleges39. but not for ever] The glorious promises made to David’s line were not to be withdrawn, and in the Messiah were abundantly fulfilled.
Read Cambridge on 1 Kings 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut not forever - David had been distinctly promised that God should never fail his seed, whatever their shortcomings Psalms 89:28-37.
Read Albert Barnes on 1 Kings 11 →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
Because of this, I will humble David’s descendants—but not forever.’”
I will afflict the offspring of David for this, but not forever.’”
Because of this, I will humble David’s descendants—but not forever.’”
I will humiliate David’s descendants because of this, but not forever.”
Tyndale line
And I will for this afflict the seed of David, but not for ever.
And I will for this afflict the seed of David, but not for ever.
And I will for this afflict the seed of David, but not for over.
And I will for this afflict the seed of David, but not for ever.
And I will for this afflict the seede of Dauid, but not for euer.
Strictly literal
And I will for this afflict the seed of David, but not for ever.
and I humble the seed of David for this; only, not all the days.'
and I humble the seed of David for this; only, not [for] all the days.”
And I will afflict the seed of David for this; but not for all times.
I will punish the descendants of David, but not forever.'”
From the Latin
And I will for this afflict the seed of David, but yet not for ever.
Simplified
I will punish David's descendants because of this, but not forever.’”
(So that I may send trouble for this on the seed of David, but not 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 largely agree in their wording, with 9 of the 10 words matched. However, the Septuagint's rendering does not provide a direct equivalent for the Hebrew verb עָנָה, which may reflect differing theological nuances.
וַֽאעַנֶּ֛ה אֶת־ זֶ֥רַע דָּוִ֖ד לְמַ֣עַן זֹ֑את אַ֖ךְ לֹ֥א כָל־ הַיָּמִֽים׃ ס
9 of the 10 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 1 Kings 11:39
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.
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
Conj | V-Piel-Imperf-1cs — Conjunction · verb piel first person common singularHC/Vpu1cs
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
N-ms — 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…
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
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…
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
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)
Part — ParticleHTn
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
