1 Kings 13:34 — Word Study
WLCוַיְהִי֙ בַּדָּבָ֣ר הַזֶּ֔ה לְחַטַּ֖את בֵּ֣ית יָרָבְעָ֑ם וּלְהַכְחִיד֙ וּלְהַשְׁמִ֔יד מֵעַ֖ל פְּנֵ֥י הָאֲדָמָֽה׃ פ
BSAAnd thiszeh [specific, particular] washâyâh▸ the sinchaṭṭâʼâh [guilt, rebellion] of the housebayith [family, dynasty] of JeroboamYârobʻâm [the people will contend] that led to its exterminationkâchad [cutting off, destruction] and destructionshâmad [annihilation, devastation] fromʻal the facepânîym [presence, sight] of the earthʼădâmâh [land, ground]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִי֙ | and it became | Verb, Qal, sequential imperfect third person masculine singular |
| בַּדָּבָ֣ר | by the matter | Preposition, noun common masculine singular absolute |
| הַזֶּ֔ה | this | Particle, particle |
| לְחַטַּ֖את | [the] sin of | Preposition, noun common feminine singular construct |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| יָרָבְעָ֑ם | Jeroboam | Noun proper masculine |
| וּלְהַכְחִיד֙ | and to annihilate [it] | Conjunction, preposition, verb hiphil infinitive construct common |
| וּלְהַשְׁמִ֔יד | and to destroy [it] | Conjunction, preposition, verb hiphil infinitive construct common |
| מֵעַ֖ל | from on | Preposition, preposition |
| פְּנֵ֥י | [the] surface of | Noun common, masculine plural construct |
| הָאֲדָמָֽה׃ פ | the ground | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And this was the sin of the house of Jeroboam that led to its extermination and destruction from the face of the earth. |
| KJV | And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth. |
| ASV | And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth. |
| YLT | And in this thing is the sin of the house of Jeroboam, even to cut [it] off, and to destroy [it] from off the face of the ground. |
| WEB | This thing became sin to the house of Jeroboam, even to cut it off and to destroy it from off the surface of the earth. |
| BBE | And this became a sin in the family of Jeroboam, causing it to be cut off and sent to destruction from the face of the earth. |
Where they part company is חַטָּאת — see How Translations Differ.
The sentence is structured around a main clause with several subordinate phrases detailing the sin and its consequences.
8 commentators on this verse
Gill, Poole, Trapp, Ellicott & more — read them ›
clause
verbהָיָה
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 13:34
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of Jeroboam's Singenerated
1 Kings 13:34 summarizes the sin of Jeroboam's house, which resulted in its extermination from the earth. This passage highlights the severity of Jeroboam's actions and the divine judgment that followed. The context reflects on the consequences of leading a nation astray, as seen in the broader narrative of Israel's kings, where idolatry often leads to destruction, as noted in 1 Kings 12:30 and 2 Kings 17:21.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 12:30 | And this thing became a sin; the people walked as far as Dan to worship before one of the calves. |
| 2 | 2 Kings 10:31 | Yet Jehu was not careful to follow the instruction of the LORD, the God of Israel, with all his heart. He did not turn away from the sins that Jeroboam had caused Israel to commit. |
| 3 | 2 Kings 17:21 | When the LORD had torn Israel away from the house of David, they made Jeroboam son of Nebat king, and Jeroboam led Israel away from following the LORD and caused them to commit a great sin. |
| 4 | 1 Kings 12:26 | Jeroboam said in his heart, “Now the kingdom might revert to the house of David. |
| 5 | 1 Kings 14:10 | Because of all this, behold, I am bringing disaster on the house of Jeroboam: I will cut off from Jeroboam every male, both slave and free, in Israel; I will burn up the house of Jeroboam as one burns up dung until it is gone! |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חַטָּאת, le.cha.Tatgenerated
The noun חַטָּאת (chatta'ah) refers to sin or guilt, encompassing both the act of sinning and the resulting consequences. It is derived from a root that suggests offense and is often used in the context of sacrificial atonement for wrongdoing.
In this verse, it signifies the specific sin of Jeroboam's house, which is pivotal in understanding the reasons for its destruction. The construct form indicates possession, linking the sin directly to Jeroboam's family.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יְהִי (yehi) governs the entire verse, indicating a state of being and linking the subsequent phrases that elaborate on the sin of Jeroboam's house. The structure is straightforward, with a main clause followed by several prepositional phrases providing context.
The phrase לְחַטַּ֖את בֵּ֣ית יָרָבְעָ֑ם is a noun phrase that specifies the subject of the sin, while the subsequent infinitive phrases וּלְהַכְחִיד and וּלְהַשְׁמִ֔יד describe the resulting actions of annihilation and destruction.
Septuagint Backgroundgenerated
The Septuagint translates חַטָּאת as ἁμαρτίαν (hamartian), which carries the same meaning of sin but may suggest a broader theological implication of moral failure. This choice reflects the translators' understanding of sin as a fundamental breach of divine law.
The use of ὄλεθρον (olethron) for annihilation indicates a strong emphasis on total destruction, aligning with the Hebrew's intent to convey the severity of Jeroboam's sin.
In plain words — the whole versegenerated
1 Kings 13:34 tells us that the sin of Jeroboam's house led to its complete destruction from the earth. This verse highlights the consequences of Jeroboam's actions and serves as a warning about the dangers of leading a nation into sin.
Frequently Asked Questionsgenerated
The sin of Jeroboam's house primarily involved idolatry and leading Israel away from the worship of Yahweh, which resulted in severe consequences.
The destruction signifies divine judgment against unfaithfulness and serves as a warning to future generations about the consequences of turning away from God.
This verse encapsulates the recurring theme in the books of Kings, where the faithfulness of a king to God directly correlates with the nation's fate.
Jeroboam's actions teach about the dangers of leading others into sin and the importance of remaining faithful to God's commands.
Reflection Questionsgenerated
- What are some modern examples of leadership that lead people away from core values?
- How can we ensure that our actions align with our beliefs to avoid negative consequences?
- In what ways can we support those who are struggling to remain faithful in their beliefs?
- What steps can we take to learn from the mistakes of leaders like Jeroboam?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 13:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd this thing became sin unto the house of Jeroboam,.... All the above things were sins in themselves, as building high places, and putting priests in them, whoever would; but the sense is, that
Read John Gill on 1 Kings 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis thing became sin; either an occasion of sin, and means of hardening all his posterity in their idolatry; or, a punishment, for so the word sin is oft used. This his obstinate continuance in his idolatry after such warnings was the utter ruin of all his family.
Read Matthew Poole on 1 Kings 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 13:34 And this thing became sin unto the house of Jeroboam, even to cut [it] off, and to destroy [it] from off the face of the earth.Ver. 34. And this thing became sin.] This his obstinacy and pertinacy in his abominable idolatries, became his utter ruin. Fugite ergo, reges, eiusmodi exitum, fugiendo huiusmodi flagitium, saith Ambrose, "Be wise now, therefore, O ye kings," and overturn not your houses by "lifting up your horns on high" against God. De Naboth Jezrael, chap. xi.
Read John Trapp on 1 Kings 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) And this thing.—The comment of the author of the book, evidently based on the prophetic denunciation of Ahijah in 1 Kings 14:9-11, and its subsequent fulfilment. (See 1 Kings 15:25-30.)
Read Charles John Ellicott on 1 Kings 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. And this thing became sin] These abominations were too glaring, and too insulting to the Divine Majesty, to be permitted to last; therefore his house was cut off, and destroyed from the face of the earth. A HOLY priesthood, a righteous ministry, is a blessing to any state, because it has a most powerful effect on the morals of the community; inducing order, sobriety, and habits of industry, among the people: on the contrary, the profligacy of the clergy, and false principles of religion, are the most likely to unsettle a kingdom, and to bring about destructive revolutions in the state. This is the principle on which all national establishments of religion were originally formed.…
Read AdamClarke on 1 Kings 13 →CambridgeThe Cambridge Bible for Schools and Colleges34. The Hebrew text here also is not clear. Literally it is ‘in this thing there came to be &c.’ But the A.V. and all other versions translate as though the Hebrew were the same as in the beginning of 1 Kings 12:30. Probably the variation is only a slip of the scribe. to cut it off and to destroy it] God’s judgement wrought the destruction, but yet it was the sin which called it forth. Hence the sin may be called the destroying power. Nadab the son of Jeroboam reigned only two years (1 Kings 15:25), and then met a violent death at the hand of Baasha.
Read Cambridge on 1 Kings 13 →Albert Barnes1798–1870Barnes' Notes on the BibleThis persistence in wrong, after the warning given him, brought a judgment, not only on Jeroboam himself, but on his family.
Read Albert Barnes on 1 Kings 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. This thing became sin — αγαψ, in this text, is probably an error of some early transcriber, and should be δγαψ, as in 1 Kings 12:30.
Read Daniel Denison Whedon on 1 Kings 13 →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
And this was the sin of the house of Jeroboam that led to its extermination and destruction from the face of the earth.
This thing became sin to the house of Jeroboam, even to cut it off and to destroy it from off the surface of the earth.
And this was the sin of the house of Jeroboam that led to its extermination and destruction from the face of the earth.
This sin caused Jeroboam’s dynasty to come to an end and to be destroyed from the face of the earth.
Tyndale line
And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.
And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.
And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.
And this thing became sin to the house of Jeroboam, even to cut it off , and to destroy it from the face of the earth.
And this thing turned to sinne vnto the house of Ieroboam, euen to roote it out, and destroy it from the face of the earth.
Strictly literal
And by this thing there was sin on the house of Jeroboam, even to cut it off and to destroy it from off the face of the earth.
And in this thing is the sin of the house of Jeroboam, even to cut [it] off, and to destroy [it] from off the face of the ground.
And in this thing is the sin of the house of Jeroboam, even to cut [it] off, and to destroy [it] from off the face of the ground.
And he became through this thing the cause of sin unto the house of Jerobo'am, and to cause that it was blotted out, and destroyed from off the face of the earth.
This matter became sin to the family of Jeroboam and caused his family to be destroyed and to be exterminated from the face of the earth.
From the Latin
And for this cause did the house of Jeroboam sin, and was cut off and destroyed from the face of the earth.
Simplified
It was because of this sin that the house of Jeroboam was wiped out, completely destroyed from the face of the earth.
And this became a sin in the family of Jeroboam, causing it to be cut off and sent to destruction from the face of the earth.
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 states, "And this was the sin of the house of Jeroboam that led to its extermination and destruction from the face of the earth." The Septuagint agrees with the Masoretic Text in meaning, as all 11 words correspond directly, although the word order and articles may differ due to the nature of Greek syntax. There are no significant differences in the core message between these witnesses regarding this verse.
וַיְהִי֙ בַּדָּבָ֣ר הַזֶּ֔ה לְחַטַּ֖את בֵּ֣ית יָרָבְעָ֑ם וּלְהַכְחִיד֙ וּלְהַשְׁמִ֔יד מֵעַ֖ל פְּנֵ֥י הָאֲדָמָֽה׃ פ
11 of the 11 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 13:34
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage 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
H2088 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)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, 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
Art | Pron — Particle · particleHTd/Tm
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
Prep | N-fs — Preposition · noun common feminine singular constructHR/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 בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
יָֽרָבְעָם (Yarob`am) refers to Jeroboam, a name associated with two kings of Israel. The name means 'the people will contend' and is linked to the first king of the northern kingdom after its split from Judah, as well as the eighth king from the dynasty of Jehu. The entries consistently highlight his role in introducing idolatry and maintaining the kingdom's borders.
יָֽרָבְעָם 104 n.pr.m. Jeroboam
90 leader of revolt of N. Isr. (10th cent.), and first king
son of Jehoash of N. Isr. (8th cent.) and 13th king
base
H3379 יָֽרָבְעָם
3379 Yarob`am yaw-rob-awm'
from 7378 and 5971; (the) people will contend; Jarobam, the
name of two Israelite kings:--Jeroboam.
see HEBREW for 07378
see HEBREW for 05971
יָֽרָבְעָם (ya.rov.am) — Jeroboam.
A king of the Kingdom of Israel, living at the time of United Monarchyand Divided Monarchy, first mentioned at 1Ki.11.26;
son of: Nebat (H5028) and Zeruah (H6871);
father of: Abijah (H0029H), Nadab (H5070H)
§ Jeroboam = "the people will contend"
1) the first king of the northern kingdom of Israel when the kingdom split at the death of Solomon and the 10 tribes split off from Judah and Benjamin and the kingdom under Solomon's son Rehoboam; idolatry was introduced at the beginning of his reign
2) the 8th king of the northern kingdom of Israel, son of Joash, and 4th in the dynasty of Jehu; during his reign the Syrian invaders were repelled and the kingdom restored to its former borders but the idolatry of the kingdom was maintained
יָֽרָבְעָם (ya.rov.am) — Jeroboam.
N-proper — Noun proper masculineHNpm
jer-o-bo'-am (yarobh`am; Septuagint Hieroboam, usually assumed to have been derived from riyb and `am, and signifying "the people contend," or, "he pleads the people's cause"): The name was borne by two kings of Israel.
(1) Jeroboam I, son of Nebat, an Ephraimite, and of Zeruah, a widow (1Ki 11:26-40; 12-14:20). He was the first king of Israel after the disruption of the kingdom, and he reigned 22 years (937-915 BC).
I. Jeroboam I
1. Sources:
The history of Jeroboam is contained in 1Ki 11:26-40; 12:1-14:20; 2Ch 10:1-11:4; 11:14-16; 12:15; 13:3-20, and in an insertion in the Septuagint after 1Ki 12:24 (a-z). This insertion covers about the same ground as the Massoretic Text…
Jeroboam
Increase of the people. (1.) The son of Nebat (1 Kings 11:26-39), “an Ephrathite,” the first king of the ten tribes, over whom he reigned twenty-two years (B.C. 976-945). He was the son of a widow of Zereda, and while still young was promoted by Solomon to be chief superintendent of the “burnden”, i.e., of the bands of forced labourers. Influenced by the words of the prophet Ahijah, he began to form conspiracies with the view of becoming king of the ten tribes; but these having been discovered, he fled to Egypt (1 Kings 11:29-40), where he remained for a length of time under the protection of Shishak I. On the death of Solomon, the ten tribes, having revolted, sent to invite him to become their king. The conduct of Rehoboam favoured the designs of Jeroboam, and he was…
(whose people are many). The first king of the divided kingdom of Israel, B.C. 975-954, was the son of an Ephraimite of the name of Nebat. He was raised by Solomon to the rank of superintendent over the taxes and labors exacted from the tribe of Ephraim. (1 Kings 11:28) he made the most of his position, and at last was perceived by Solomon to be aiming at the monarchy. He was leaving Jerusalem, when he was met by Ahijah the prophet, who gave him the assurance that, on condition of obedience to his laws, God would establish for him a kingdom and dynasty equal to that of David. (1 Kings 11:29-40) The attempts of Solomon to cut short Jeroboam’s designs occasioned his flight into Egypt. There he remained until Solomon’s death. After a year’s longer stay in Egypt, during which…
The first king of Israel, an Ephraimite, the son of Nebat. During the latter part of Solomon’s reign, and while an officer under him, he plotted against him, and was obliged to flee into Egypt. On the death of Solomon, he was summoned by the ten tribes to return and present their demands to Rehoboam; and when these were refused, he was chosen king of the revolted tribes, B. C. 975. He reigned twentytwo years. The only notable act of his reign marked him with infamy, as the man "who made Israel to sin." It was the idolatrous establishment of golden calves at Bethel and Dan that the people might worship there and not at Jerusalem. He also superseded the sons of Aaron by priests chosen from "the lowest of the people." This unprincipled but effective measure, in which he was followed by all the kings of Israel, was a confession of weakness as well as of depravity. Neither miracles nor…
כָּחַד (kachad) is a Hebrew verb meaning to hide or conceal. It can also imply destruction or desolation, with various forms indicating actions like being hidden (Niphal) or actively hiding (Hiphil). The entries highlight its use in different contexts, but do not provide specific verse references.
[כָּחַד] vb. not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
Niph.
be hidden
be effaced, destroyed
Pi. hide
Hiph.
hide
efface, annihilate
base
H3582 [כָּחַד] not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
3582 kachad kaw-khad'
a primitive root; to secrete, by act or word; hence
(intensively) to destroy:--conceal, cut down (off), desolate,
hide.
כָּחַד (ka.chad) — to hide.
1) to hide, conceal, cut off, cut down, make desolate, kick
1a) (Niphal)
1a1) to be hidden
1a2) to be effaced, be destroyed, be cut off
1b) (Piel) to cover, hide
1c) (Hiphil)
1c1) to hide
1c2) to efface, annihilate
Conj | Prep | V-Hiphil-Inf-a — Conjunction · preposition · verb hiphil infinitive construct commonHC/R/Vhcc
שָׁמַד (shamad) is a Hebrew verb meaning to destroy or exterminate. It has forms in both the Niph'al, indicating being destroyed, and the Hiph'il, indicating the act of destroying. The entries emphasize its use in contexts of annihilation and devastation, with a focus on complete destruction.
[שָׁמַד] 90 vb. Niph. be exterminated, destroyed
Hiph. 69
annihilate, exterminate
destroy
base
H8045 [שָׁמַד] Niph. be exterminated, destroyed
8045 shamad shaw-mad'
a primitive root; to desolate:--destory(- uction), bring to
nought, overthrow, perish, pluck down, X utterly.
שָׁמַד (sha.mad) — to destroy.
1) to destroy, exterminate, be destroyed, be exterminated
1a) (Niphal)
1a1) to be annihilated, be exterminated
1a2) to be destroyed, be devastated
1b) (Hiphil)
1b1) to annihilate, exterminate
1b2) to destroy
Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
Conj | Prep | V-Hiphil-Inf-a — Conjunction · preposition · verb hiphil infinitive construct commonHC/R/Vhcc
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Prep — Preposition · prepositionHR/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp — Noun common · masculine plural constructHNcmpc
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…
אֲדָמָה (adamah) refers to ground or land, encompassing meanings such as tilled soil, a specific plot of land, and the earth's visible surface. It can denote territory or the whole inhabited earth, and it is also the name of a city in Naphtali. The word is derived from a root meaning 'red,' likely referring to the color of soil.
אֲדָמָה 224 n.f. ground, land (as tilled)
ground (as tilled, yielding sustenance)
piece of ground, landed property
earth as material substance
ground as earth's visible surface
land, territory, country
whole earth, inhabited earth
n. pr. loc. city in Naphtali
base
H127 אֲדָמָה ground, land . ground (as tilled, yielding sustenance)
. piece of ground, landed property
. earth as material substance
. ground as earth's visible surface
. land, territory, country
. whole earth, inhabited earth
. n. pr. loc. city in Naphtali
127 'adamah ad-aw-maw'
from 119; soil (from its general redness):--country, earth,
ground, husband(-man) (-ry), land.
see HEBREW for 0119
אֲדָמָה (a.da.mah) — land: soil.
: soil
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: country.
: country
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: planet.
: planet
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa