Amos 6:13 — Word Study
WLCהַשְּׂמֵחִ֖ים לְלֹ֣א דָבָ֑ר הָאֹ֣מְרִ֔ים הֲל֣וֹא בְחָזְקֵ֔נוּ לָקַ֥חְנוּ לָ֖נוּ קַרְנָֽיִם׃
BSAand sayʼâmar [declare, speak] ◂Did we notlôʼ [have we not] takelâqach■ [capture, get] Karnaimqeren strengthchôzeq [power, control]
| Greek | English | Parsing |
|---|---|---|
| הַשְּׂמֵחִ֖ים | the joyful [people] | Particle |
| לְלֹ֣א | to Lo | Preposition, noun proper |
| דָבָ֑ר | Debar | Noun proper |
| הָאֹ֣מְרִ֔ים | who say | Particle, verb qal participle (active) masculine plural |
| הֲל֣וֹא | ¿ not | Particle, particle |
| בְחָזְקֵ֔נוּ | by own strength our | Preposition, noun common masculine singular construct, suffix |
| לָקַ֥חְנוּ | have we taken | Verb, Qal, perfect first person common plural |
| לָ֖נוּ | for ourselves | Preposition, suffix |
| קַרְנָֽיִם׃ | Karnaim | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | you who rejoice in Lo-debar and say, ‘Did we not take Karnaim by our own strength?’ |
| KJV | Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength? |
| ASV | ye that rejoice in a thing of nought, that say, Have we not taken to us horns by our own strength? |
| YLT | O ye who are rejoicing at nothing, Who are saying, 'Have we not by our strength taken to ourselves horns?' |
| WEB | you who rejoice in a thing of nothing, who say, ‘Haven’t we taken for ourselves horns by our own strength?’ |
| BBE | You whose joy is in a thing of no value, who say, Have we not taken for ourselves horns by the strength which is ours? |
The translations agree on the meaning of the joyful people and their boastful claims, with no significant differences noted.
The structure consists of a main clause followed by a participial phrase and a rhetorical question, emphasizing the people's pride.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 6:13
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 — Warnings Against Complacencygenerated
Amos 6:13 highlights the arrogance of those in Israel who celebrate their victories while attributing them to their own strength. This verse is part of a broader message where Amos critiques the people's misplaced confidence and calls them to recognize their reliance on God. The preceding verses emphasize the consequences of their actions and the impending judgment they face for their pride.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 32:18–19 | But Moses replied: “It is neither the cry of victory nor the cry of defeat; I hear the sound of singing!” |
| 2 | Judges 9:19–20 | if you have acted faithfully and honestly toward Jerubbaal and his house this day, then may you rejoice in Abimelech, and he in you. |
| 3 | Judges 16:23–25 | Now the lords of the Philistines gathered together to offer a great sacrifice to their god Dagon. They rejoiced and said, “Our god has delivered Samson our enemy into our hands.” |
| 4 | 1 Samuel 4:5 | When the ark of the covenant of the LORD entered the camp, all the Israelites raised such a great shout that it shook the ground. |
| 5 | Job 31:25–29 | if I have rejoiced in my great wealth because my hand had gained so much, |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — הַשְּׂמֵחִ֖ים, ha.se.me.Chimgenerated
The Hebrew word שָׂמַח (samach) means 'to rejoice' or 'to be glad.' It describes a state of joyfulness, often expressed in celebration. In this context, it highlights the attitude of the people who take pleasure in their accomplishments, yet their joy is misplaced as it is not rooted in true fulfillment.
This word is used frequently throughout the Hebrew Bible, emphasizing positive emotions. The parsing indicates that it is a participle, suggesting an ongoing state of being joyful, which contrasts sharply with the serious tone of Amos's message.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses rejoice to convey the sentiment of the Hebrew word שָׂמַח.
Sentence Structuregenerated
The main verb in the verse is הָאֹ֣מְרִ֔ים, who say, which governs the entire statement. The structure includes several phrases that elaborate on the subjects: a noun phrase describing the joyful people, a prepositional phrase indicating their location, and a clause that poses a rhetorical question about their strength.
The arrangement emphasizes the contrast between the people's pride and the reality of their situation, with the verb הָאֹ֣מְרִ֔ים at the forefront, highlighting their declarations.
Septuagint Backgroundgenerated
The Septuagint translates הַשְּׂמֵחִ֖ים as εὐφραινόμενοι, which carries a similar meaning of rejoicing. This choice indicates a consistent understanding of the joyful attitude of the people, even in the Greek context.
However, the Septuagint does not fully capture the specific location of לְלֹ֣א (Lo-debar), which is significant in the Hebrew text, suggesting a possible interpretative gap in the translation.
In plain words — the whole versegenerated
Amos 6:13 speaks to the people of Israel, who celebrate their victories in a place called Lo-debar and boast about taking Karnaim by their own strength. This verse highlights their misplaced confidence and the danger of pride in their accomplishments.
Frequently Asked Questionsgenerated
Rejoicing in Lo-debar signifies celebrating achievements in a place that literally means 'no pasture,' reflecting a false sense of security and prosperity.
Amos criticizes them because their confidence is misplaced; they attribute their victories to their own power rather than recognizing God's role in their success.
Karnaim is a place associated with Israel's conquests, and mentioning it underscores the people's pride in their military achievements.
This verse illustrates the theme of judgment against Israel for their arrogance and failure to acknowledge God's sovereignty in their lives.
Reflection Questionsgenerated
- In what areas of my life do I take pride in my own strength rather than acknowledging God's help?
- How can I cultivate a spirit of humility and gratitude for the blessings I have received?
- What does it mean to rejoice in things that are ultimately empty or meaningless?
- How can I ensure that my achievements are recognized as gifts from God rather than solely my own efforts?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss themes of pride and humility, illustrating the moral lessons drawn from Amos's warnings.
Whence also we say that the holy men are just and that they are made pleasing to God after their sins not only through their merits but through the mercy of him to whom every creature is subject and stands in need of his mercy.Early Church Fathers on Amos 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 6:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe which rejoice in a thing of nought,.... In their wealth and riches, which are things that are not, because of the uncertainty of them; and, in comparison of true riches, have no solidity and
Read John Gill on Amos 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength? Ye which rejoice in a thing of nought - i:e., in your vain power, decaying empire, and fleeting riches.
Read Robert Jamieson on Amos 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe which rejoice, glorying with a joy and satisfaction, with hope and confidence, in a thing of nought; in your victories, alliances, fortifications, and idols, all which draw you away from God, and from seeking him as he will be found. Which say, tell the prophets that reprove you and foretell your downfall, you say to them, notwithstanding all that God threatens, Have we not taken to us horns by our own strength? you have raised yourselves to dominion and greatness by your wisdom, courage, and success, and by the same you will maintain it and so you put off the day of evil.
Read Matthew Poole on Amos 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 6:13 Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?Ver. 13. Ye which rejoice in a thing of nought] In the creature, saith a Lapide, which is a mere nothing: in your wealth and strength (called horns in the next clause), which are an uncertainty, an obscurity (αδηλοτης), as the apostle deemed them, 1 Timothy 6:17, and have no solid subsistence, said Solomon, Proverbs 23:5, though the foolish world call them substance and goods. Indeed, it is only opinion that sets the price upon them, as when gold is raised from twenty shillings to twenty-two, the gold is the same; estimation only raiseth it. It is said of the people of the East…
Read John Trapp on Amos 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) A thing of nought refers to the calf-worship, the idol that Israel is glorying and trusting in, the idolatrous travesty of the Eternal that they call “the excellency of Jacob.” (Comp. Amos 6:8, and Amos 8:7.) Taken to us horns—i.e., instruments of resistance and aggression, the horn being symbolic of strength (Jeremiah 48:25; Psalms 75:10; Psalms 89:17; Psalms 92:10; 1 Samuel 2:10). The sacred historian takes quite a different view of the success of Jeroboam II. (2 Kings 14:26-27). These boasters reckoned the success of arms as due to their own ingenuity or “power.” (Comp. the language put into the mouth of Pharaoh by Ezekiel 29:3 : “My river is my own: I made it for myself.”)
Read Charles John Ellicott on Amos 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Ye which rejoice in a thing of naught] In your idols: for an idol is nothing in the world. Have we not taken to us horns] We have arrived to power and dignity by our strength. Horns were the symbols of power and authority. So Horace: - Vina parant animos: tum pauper cornua sumet. "Wine repairs our strength, and furnishes the poor with horns." At such times they think themselves as great as the greatest.
Read AdamClarke on Amos 6 →CambridgeThe Cambridge Bible for Schools and Colleges13. Ye which rejoice in a thing of nought] Lit. in a no-thing, a non-entity, what has no substantial existence, and is destined to pass away when the hour of trial comes, i.e. their boasted, but unreal, material prosperity. Hebrew poets, by prefixing to a term the negative lô, sometimes express the pointed and emphatic negation of an idea: cf. a not-people, a not-god, Deuteronomy 32:17; Deuteronomy 32:21, a not-man, Isaiah 31:8, i.e. something as different as possible from a people, a god, or a man. See Kautzsch’s edition of Gesenius’s Heb. Grammar, § 152. 1 note. which say, Have we not, &c.] The Israelites are represented as priding themselves on the power which they had newly acquired…
Read Cambridge on Amos 6 →Albert Barnes1798–1870Barnes' Notes on the BibleWho rejoice - (Literally, “the rejoicers!” Amos, as is his wont, speaks of them with contempt and wonder at their folly, “the rejoicers!” much as we say, the cowards!
Read Albert Barnes on Amos 6 →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
you who rejoice in Lo-debar and say, ‘Did we not take Karnaim by our own strength?’
you who rejoice in a thing of nothing, who say, ‘Haven’t we taken for ourselves horns by our own strength?’
you who rejoice in Lo-debar and say, ‘Did we not take Karnaim by our own strength?’
You are happy because you conquered Lo-Debar. You say, “Did we not conquer Karnaim by our own power?”
Tyndale line
Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?
ye that rejoice in a thing of nought, that say, Have we not taken to us horns by our own strength?
ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?
Ye who rejoice in a thing of naught, who say, Have we not taken to us horns by our own strength?
Ye reioyce in a thing of nought: yee say, Haue not wee gotten vs hornes by our owne strength?
Strictly literal
— ye that rejoice in a thing of nought, that say, Have we not taken to us power by our own strength?
O ye who are rejoicing at nothing, Who are saying, 'Have we not by our strength taken to ourselves horns?'
O you who are rejoicing at nothing, || Who are saying, “Have we not taken to ourselves horns by our strength?”
Ye who rejoice for a thing of naught, who say, Have we not through our own strength procured ourselves horns?
You who rejoice over Lo Debar, who say, “Have we not taken Karnaim by our own strength?”
From the Latin
Can horses run upon the rocks, or can any one plough with buffles? for you have turned judgment into bitterness, and the fruit of justice into wormwood.
Simplified
You joyfully celebrate your conquest of Lodebar, and say “Didn't we in our own strength capture Karnaim?”
You whose joy is in a thing of no value, who say, Have we not taken for ourselves horns by the strength which is ours?
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 is supported by the Dead Sea Scrolls, which contain fragments that align closely with the MT. However, some words are partially restored in the scrolls, indicating gaps in the text. The Septuagint, while it matches some words, presents a different structure and does not fully align with the Hebrew.
הַשְּׂמֵחִ֖ים לְלֹ֣א דָבָ֑ר הָאֹ֣מְרִ֔ים הֲל֣וֹא בְחָזְקֵ֔נוּ לָקַ֥חְנוּ לָ֖נוּ קַרְנָֽיִם׃
4 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[השמחים] [ללא] [דבר] [האמרים] הלוא בחזק׳נו [לקחנו] [ל׳נו] [קרנים]
1 word on the leather — 1 partly restored, 7 supplied entire by an editor.
דבר האמרים [הלוא] [בחזק׳נו] [לקחנו] [ל׳נו] [קרנים]
7 words of the verse are on this fragment — 2 partly restored, 5 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 6:13
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.
שָׂמֵחַ (sameach) means glad, joyful, or merry, and is derived from the root word for joy. It encompasses feelings of happiness and rejoicing, and can also refer to those who express joy. The entries consistently emphasize its positive connotations without notable disagreement.
שָׂמֵחַ adj.verb. glad, joyful, merry
base
H8056 שָׂמֵחַ glad, joyful, merry
8056 sameach saw-may'-akh
from 8055; blithe or gleeful:--(be) glad, joyful, (making)
merry((-hearted), -ily), rejoice(-ing).
see HEBREW for 08055
שָׂמֵחַ (sa.me.ach) — glad.
1) joyful, merry, glad
1a) joyful, showing joy
1b) you who rejoice (subst)
HTd/Aampa — ParticleHTd/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
לֹא דְבָר, לוֹ דְבָר n.pr.loc. in Gilead, near, perh. east of, Mahanaim (q.v.)
base
H3810 לֹא דְבָר, לוֹ דְבָר, לֹא דְבַר, לוֹ דְבַר, לִדְבִר
3810 Lo' Dbar lo deb-ar'
or Low Dbar (2 Samuel 9:4,5) {lo deb-ar'}; or Lidbir (Joshua
13:26) {lid-beer'}; (probably rather Lodbar {lo-deb-ar'});
from 3808 and 1699; pastureless; Lo-Debar, a place in
Palestine:--Debir, Lo-debar.
see HEBREW for 05
see HEBREW for 03808
see HEBREW for 01699
לֹא דְבָר (lo de.var) — Lo-debar.
Lo-debar = "not a pasture"
a town in Manasseh in Gilead east of the Jordan
Also named: lid.vir (לִדְבִר "Debir" H1688B)
HR/Npl — Preposition · noun properHR/Npl
לֹא דְבָר, לוֹ דְבָר n.pr.loc. in Gilead, near, perh. east of, Mahanaim (q.v.)
base
H3810 לֹא דְבָר, לוֹ דְבָר, לֹא דְבַר, לוֹ דְבַר, לִדְבִר
3810 Lo' Dbar lo deb-ar'
or Low Dbar (2 Samuel 9:4,5) {lo deb-ar'}; or Lidbir (Joshua
13:26) {lid-beer'}; (probably rather Lodbar {lo-deb-ar'});
from 3808 and 1699; pastureless; Lo-Debar, a place in
Palestine:--Debir, Lo-debar.
see HEBREW for 05
see HEBREW for 03808
see HEBREW for 01699
לֹא דְבָר (lo de.var) — Lo-debar.
Lo-debar = "not a pasture"
a town in Manasseh in Gilead east of the Jordan
Also named: lid.vir (לִדְבִר "Debir" H1688B)
HNpl — Noun properHNpl
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
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)
Prep | N-proper — Particle · particleHTi/Tn
חֹ֫זֶק (chozeq) means 'strength' and is derived from the root word represented by Strong's H2388. The entries consistently define it as power or strength, with no significant disagreement among the lexicons.
חֹ֫זֶק n.m. strength
base
H2392 חֹ֫זֶק strength
2392 chozeq kho'-zek
from 2388; power:--strength.
see HEBREW for 02388
חֹ֫זֶק (cho.zeq) — strength.
strength
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bp
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
The Hebrew word קֶ֫רֶן (*qeren*) primarily means 'horn,' which can refer to a ram's horn, a musical instrument, or horn-like projections on an altar. It also has figurative meanings related to strength and can denote a flask or rays of light. The term קַרְנַ֫יִם (*qarnaim*) refers to a location conquered by Israel, likely in Bashan.
קֶ֫רֶן 75 n.f. horn
of ram
used as oil-flask
as wind instr.
(from curved shape of tusks)
fig. of pers., symbol of strength
of altar, horn-like projections at corners
hill (so in Ar., peak, isolated hill)
rays at his side(s) he had (of lightning-flashes in theoph.)
base
קַרְנַ֫יִם n.pr.loc. conquered by Isr.; prob. in Bashan
base
H7161a קֶ֫רֶן horn . . of ram
. used as oil-flask
. as wind instr.
. (from curved shape of tusks)
. fig. of pers., symbol of strength
. of altar, horn-like projections at corners
. hill (so in Ar., peak, isolated hill)
. rays at his side(s) he had (of lightning-flashes in theoph.)
H7161b קַרְנַ֫יִם conquered by Isr.; prob. in Bashan
7161 qeren keh'-ren
from 7160; a horn (as projecting); by implication, a flask,
cornet; by resembl. an elephant's tooth (i.e. ivory), a corner
(of the altar), a peak (of a mountain), a ray (of light);
figuratively, power:--X hill, horn.
see HEBREW for 07160
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) horn
1b) of strength (fig)
1c) flask (container for oil)
1d) horn (as musical instrument)
1e) horn (of horn-like projections on the altar)
1f) of rays of light
1g) hill
Aramaic equivalent: qe.ren (קֶ֫רֶן "horn" H7162)
קַרְנַ֫יִם (qar.na.im) — Karnaim.
(BDB) Karnaim, a place conquered by Israel probably in Bashan
Another name of ash.te.rot qar.na.yim (עַשְׁתְּרֹת קַרְנַיִם "Ashteroth-karnaim" H6255)
N-proper — Noun properHNpl
horns