Amos 3:10 — Word Study
WLCוְלֹֽא־ יָדְע֥וּ עֲשׂוֹת־ נְכֹחָ֖ה נְאֻם־ יְהוָ֑ה הָאֽוֹצְרִ֛ים חָמָ֥ס וָשֹׁ֖ד בְּאַרְמְנֽוֹתֵיהֶֽם׃ פ
BSAFor they knowyâdaʻ■ [are aware, understand] notlôʼ [indicating absence] how to doʻâsâh [practice, perform] rightnᵉkôchâh [upright, just] declaresnᵉʼum [utterance, from God] the LORDYᵉhôvâh [Yehovah, the supreme God] They store upʼâtsar [treasure, accumulate] violencechâmâç [cruelty, injustice] and destructionshôd [ruin, devastation] in their citadelsʼarmôwn [strongholds, fortresses]
| Greek | English | Parsing |
|---|---|---|
| וְלֹֽא־ | and not | Conjunction, particle |
| יָדְע֥וּ | they know | Verb, Qal, perfect third person common plural |
| עֲשׂוֹת־ | to do | Verb, Qal, infinitive construct common |
| נְכֹחָ֖ה | straightforwardness | Adj |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| הָאֽוֹצְרִ֛ים | those [who] store up | Particle, verb qal participle (active) masculine plural |
| חָמָ֥ס | violence | Noun common, masculine singular absolute |
| וָשֹׁ֖ד | and devastation | Conjunction, noun common masculine singular absolute |
| בְּאַרְמְנֽוֹתֵיהֶֽם׃ פ | in fortresses their | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “For they know not how to do right,” declares the LORD. “They store up violence and destruction in their citadels.” |
| KJV | For they know not to do right, saith the LORD, who store up violence and robbery in their palaces. |
| ASV | For they know not to do right, saith Jehovah, who store up violence and robbery in their palaces. |
| YLT | And they have not known to act straightforwardly, An affirmation of Jehovah, Who are treasuring up violence and spoil in their palaces. |
| WEB | “Indeed they don’t know to do right,” says Yahweh, “Who hoard plunder and loot in their palaces.” |
| BBE | For they have no knowledge of how to do what is right, says the Lord, who are storing up violent acts and destruction in their great houses. |
Where they part company is in the rendering of נְכֹחָ֖ה — see How Translations Differ.
The structure of the verse is built around two main clauses, each detailing the people's ignorance and the consequences of their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדַע
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 — Amos 3:10
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 Judgment Against Israelgenerated
Amos 3:10 is part of a series of proclamations where the LORD critiques Israel's moral failings. The preceding verses call attention to the injustices present in the land, while this verse highlights the people's ignorance of their wrongdoing. The following verses continue to illustrate the consequences of their actions, emphasizing the seriousness of their situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 14:4 | Will the workers of iniquity never learn? They devour my people like bread; they refuse to call upon the LORD. |
| 2 | Jeremiah 4:22 | “For My people are fools; they have not known Me. They are foolish children, without understanding. They are skilled in doing evil, but they know not how to do good.” |
| 3 | Jeremiah 5:4 | Then I said, “They are only the poor; they have played the fool, for they do not know the way of the LORD, the justice of their God. |
| 4 | 2 Peter 3:5 | But they deliberately overlook the fact that long ago by God’s word the heavens existed and the earth was formed out of water and by water, |
| 5 | Habakkuk 2:8–11 | Because you have plundered many nations, the remnant of the people will plunder you— because of your bloodshed against man and your violence against the land, the city, and all their dwellers. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נְכֹחָ֖ה, ne.kho.Chahgenerated
The Hebrew word נְכֹחָ֖ה (ne.kho.Chah) translates to 'straightforwardness' or 'uprightness.' It embodies the idea of moral integrity and justice, suggesting a life lived in accordance with God's standards. This word appears only a few times in the Hebrew Bible, often in contexts that emphasize the importance of righteousness.
In this verse, it indicates what the people fail to do — they do not know how to practice uprightness. The absence of this quality is a significant moral failing that leads to the accumulation of violence and destruction.
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 clause is governed by the finite verb יָדְע֥וּ, they know, which is followed by an infinitive phrase describing what they do not know how to do, and a noun phrase that identifies the object of their ignorance. The structure emphasizes the failure of knowledge leading to moral corruption.
The sentence's construction places the emphasis on the people's ignorance, with the verb leading the statement and the subsequent phrases detailing the nature of their wrongdoing.
Septuagint Backgroundgenerated
The Septuagint translates יָדְע֥וּ as ἔγνω, indicating a similar meaning of knowledge or awareness. This choice maintains the focus on the people's lack of understanding.
The translation of נְכֹחָ֖ה is not directly reflected in the LXX, which may suggest a broader interpretation of righteousness that does not align precisely with the Hebrew term.
In plain words — the whole versegenerated
Amos 3:10 tells us that the people do not know how to act rightly. Instead, they are accumulating violence and destruction in their strongholds. This verse serves as a warning about the consequences of their moral failures.
Frequently Asked Questionsgenerated
It means the people lack understanding of moral principles and fail to act justly, leading to negative consequences.
Storing up violence suggests a buildup of wrongdoing and injustice, which ultimately leads to destruction and ruin.
This verse encapsulates Amos's message about the moral failures of Israel and the impending judgment due to their injustices.
We learn the importance of recognizing and practicing justice in our lives to avoid negative consequences.
Reflection Questionsgenerated
- In what ways do I see a lack of justice in my community, and how can I respond?
- How can I ensure that I am practicing uprightness in my daily decisions?
- What are some examples of violence or injustice that I can address in my life?
- How does understanding the concept of righteousness influence my actions and choices?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 3:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they know not to do right, saith the Lord,.... What is just and fight between man and man, no, not in one single instance; they did not regard it, or advert to it; they were under no concern
Read John Gill on Amos 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor they know not to do right, saith the LORD, who store up violence and robbery in their palaces.
Read Robert Jamieson on Amos 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor they know not; those who oppress others do it as unlearned lawyers and judges do, they are shamefully ignorant of the law of God. To do right; what is equal between man and man they will not consider, nor do they care whether it be done or not. Store up; as men lay up wealth in their treasures, they fill their houses. Violence; perverting judgment, first condemning the innocent, next seizing all as forfeited by law; so they did, no doubt, in those times of rebellion and usurpations; sequestrations and decimations, &c. were then too. Robbery; the true name of all their proceedings, however palliated. In their palaces: this intimates to us that the greatest among them were chief actors…
Read Matthew Poole on Amos 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 3:10 For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.Ver. 10. For they know not to do right] They have done wrong so long together, against knowledge and conscience, that now they are given up to a reprobate sense, to an injudicious mind, ειςνουναδοκιμον, Romans 1:28, having sinned away the light they had, and lost that little knowledge they had learned out of the law of Moses concerning good works: this they had wickedly blotted out of their own minds; as also those common notions of good and evil, that glimmering of Divine light left in the natural man; this in a defiled conscience is wholly extinct. "Have the workers of iniquity no…
Read John Trapp on Amos 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Know not to do right.—Not merely have lost the perception of what is and what is not right, but are indifferent to such distinctions. They know not and care not; the awful state of utter moral impotence, wherein not only the intellectual consciousness, but the impulses to action, are languid or even paralysed—a dead conscience! Nothing is more condemnatory than this brief sentence. The light within them is darkness.
Read Charles John Ellicott on Amos 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. For they know not to do right] So we may naturally say that they who are doing wrong, and to their own prejudice and ruin, must certainly be ignorant of what is right, and what is their own interest. But we say again, "There are none so blind as those who will not see." Their eyes, saith the Lord, they have closed.
Read AdamClarke on Amos 3 →CambridgeThe Cambridge Bible for Schools and Colleges10. know not to do right] Wrong-doing has become their second nature. Right (a rare word) is properly what is straight in front, fig. clear, true, straightforward (Isaiah 26:10; Isaiah 59:14; 2 Samuel 15:3). store up violence and robbery in their palaces] The nobles and great men, in Samaria as in Jerusalem (Isaiah 1:23; Isaiah 3:14, &c.) the irresponsible oppressors of the poor, are referred to: they accumulate treasures, but as these are amassed by violence and robbery, they in reality treasure up violence and robbery in their palaces (cf. Isaiah 3:14, end). robbery] A strong word, implying violent treatment, and often more adequately represented by wasting or devastation (cf. Amos 5:9…
Read Cambridge on Amos 3 →Albert Barnes1798–1870Barnes' Notes on the BibleFor - (and) they know not to do right They “have not known,” they have least all sense and knowledge, how “to do right” (literally, what is “straight-forward”) because they had so long ceased to do it.
Read Albert Barnes on Amos 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
“For they know not how to do right,” declares the LORD. “They store up violence and destruction in their citadels.”
“Indeed they don’t know to do right,” says Yahweh, “Who hoard plunder and loot in their palaces.”
“For they know not how to do right,” declares the LORD. “They store up violence and destruction in their citadels.”
“They do not know how to do what is right.” (The Lord is speaking.) “They store up the spoils of destructive violence in their fortresses.
Tyndale line
For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.
For they know not to do right, saith Jehovah, who store up violence and robbery in their palaces.
For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.
For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.
For they knowe not to doe right, sayth the Lord: they store vp violence, and robbery in their palaces.
Strictly literal
and they know not to do right, saith Jehovah, who store up violence and plunder in their palaces.
And they have not known to act straightforwardly, An affirmation of Jehovah, Who are treasuring up violence and spoil in their palaces.
And they have not known to act straightforwardly,” || A declaration of YHWH, || “Who are treasuring up violence and spoil in their palaces.”
For they know not how to act rightly, saith the Lord, who treasure up violence and robbery in their palaces.
For they do not know how to do right —this is Yahweh's declaration— They store up violence and destruction in their fortresses.”
From the Latin
And they have not known to do the right thing, saith the Lord, storing up iniquity, and robberies in their houses.
Simplified
They don't know how to do what is right, declares the Lord. They have stored up in their fortresses what they've taken by violence and robbery.
For they have no knowledge of how to do what is right, says the Lord, who are storing up violent acts and destruction in their great houses.
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 share significant agreement, with eight of the ten words matching closely. The Dead Sea Scrolls present partial agreement, with some words restored by an editor, indicating a consistent tradition in the text.
וְלֹֽא־ יָדְע֥וּ עֲשׂוֹת־ נְכֹחָ֖ה נְאֻם־ יְהוָ֑ה הָאֽוֹצְרִ֛ים חָמָ֥ס וָשֹׁ֖ד בְּאַרְמְנֽוֹתֵיהֶֽם׃ פ
8 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.
[ולא] [ידעו] [עשות] [נכחה] נואם [יהוה] [האוצרים] חמס ושד בארמונותי׳המה
3 words on the leather — 1 partly restored, 6 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 Amos 3:10
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
נָכֹחַ (*nkochah*) refers to concepts of straightness and uprightness, encompassing both literal and figurative meanings such as integrity and truth. It is derived from a related word and is noted for its use in contexts involving rectitude and true things, particularly in prophecy.
[נָכֹחַ] adj. and subst. straight, right, straightness
base
H5229 נָכֹחַ straight, right, straightness
5229 nkochah nek-o-khaw'
feminine of 5228; properly, straightforwardness, i.e.
(figuratively) integrity, or (concretely) a truth:--equity,
right (thing), uprightness.
see HEBREW for 05228
נְכֹחָה (ne.kho.chah) — upright.
1) straight in front, be in front of, straight, right, straightness
1a) true things (of prophecy)
1b) rectitude (subst)
Adj — AdjHAafsa
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אָצַר (atsar) is a Hebrew verb meaning to store up or lay up. It can refer to both the act of saving or treasuring something and the state of being stored, as seen in different verb forms. The entries indicate its use in contexts like treasure and merchandise, but do not provide specific verse references.
[אָצַר] vb. lay up, store up
Qal store up treasure
Niph. be stored up, of the merchandise of Tyre
Hiph. and I appointed treasurer
base
H686 [אָצַר] lay up, store up
686 'atsar aw-tsar'
a primitive root; to store up:--(lay up in) store, + (make)
treasure(-r).
אָצַר (a.tsar) — to store.
1) to store up, save, lay up
1a) (Qal) to store up, make treasurer
1b) (Niphal) treasured
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms — Noun common · masculine singular absoluteHNcmsa
שֹׁד (shod) refers to concepts of violence and destruction, encompassing havoc, devastation, and ruin. It is derived from a root that suggests oppression and robbery. The term appears in contexts related to social sin and the consequences of violence, as noted in Job 5:21.
שֹׁד, שׁוֹד n.m. violence, havoc, devastation, ruin
base
H7701 שֹׁד, שׁוֹד violence, havoc, devastation, ruin
7701 shod shode
or showd (Job 5:21) {shode}; from 7736; violence,
ravage:--desolation, destruction, oppression, robbery,
spoil(-ed, -er, - ing), wasting.
see HEBREW for 07736
שֹׁד (shod) — violence.
1) havoc, violence, destruction, devastation, ruin
1a) violence, havoc (as social sin)
1b) devastation, ruin
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
אַרְמוֹן (armown) refers to a citadel, castle, or palace, indicating a structure that is elevated or fortified. This term is primarily found in the prophetic books of the Old Testament, particularly in Amos and Jeremiah, and it is noted that it was not used before the royal period. The entries consistently emphasize its meanings related to fortifications and royal residences.
אַרְמוֹן n.m. citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
base
H759 אַרְמוֹן citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
759 'armown ar-mone'
from an unused root (meaning to be elevated); a citadel (from
its height):--castle, palace. Compare 2038.
see HEBREW for 02038
אַרְמוֹן (ar.mon) — citadel: palace.
: palace
citadel, palace, fortress
Also means: ar.mon (אַרְמוֹן ": fortress" H0759H)
אַרְמוֹן (ar.mon) — citadel: fortress.
: palace
citadel, palace, fortress
A sub-meaning of ar.mon (אַרְמוֹן ": palace" H0759)
Prep | N-mp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3mp