Amos 6:7 — Word Study
WLCלָכֵ֛ן עַתָּ֥ה יִגְל֖וּ בְּרֹ֣אשׁ גֹּלִ֑ים וְסָ֖ר מִרְזַ֥ח סְרוּחִֽים׃ פ
BSAThereforekên [so, thus, in agreement] you will nowʻattâh [at this time, currently] go into exilegâlâh▸ [be taken captive, led away] as the firstrôʼsh [at the head, chief] of the captivesgâlâh [prisoners, those taken away] and your feastingmirzach△ [banquet, revelry] and loungingçârach [stretching out, being at ease] will come to an endçûwr [be removed, pass away]
| Greek | English | Parsing |
|---|---|---|
| לָכֵ֛ן | therefore | Preposition, adverb |
| עַתָּ֥ה | now | Adverb |
| יִגְל֖וּ | they will go into exile | Verb, Qal, imperfect third person masculine plural |
| בְּרֹ֣אשׁ | at [the] head of | Preposition, noun common masculine singular construct |
| גֹּלִ֑ים | [those who] go into exile | Verb, Qal, participle (active) masculine plural |
| וְסָ֖ר | and it will come to an end | Verb, Qal, sequential perfect third person masculine singular |
| מִרְזַ֥ח | [the] revelry of | Noun common, masculine singular construct |
| סְרוּחִֽים׃ פ | sprawled out [people] | V-Qal-Inf-c |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore, you will now go into exile as the first of the captives, and your feasting and lounging will come to an end. |
| KJV | ¶ Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed. |
| ASV | Therefore shall they now go captive with the first that go captive; and the revelry of them that stretched themselves shall pass away. |
| YLT | Therefore now they remove at the head of the captives, And turned aside is the mourning-feast of stretched-out ones. |
| WEB | Therefore they will now go captive with the first who go captive. The feasting and lounging will end. |
| BBE | So now they will go away prisoners with the first of those who are made prisoners, and the loud cry of those who were stretched out will come to an end. |
The translations agree on the rendering of לָכֵן as 'therefore.'
The main clause is followed by additional phrases that provide context and detail about the judgment being pronounced.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּלָה
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 6:7
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 6:7 delivers a stark message from God, indicating that the people of Israel will be the first to go into exile due to their arrogance and refusal to mourn for the destruction of their land. This follows a series of warnings about their indulgent lifestyles, as seen in the preceding verses, where they drink excessively and fail to recognize their spiritual decay. The passage serves as a reminder of the consequences of pride and complacency.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 5:5–27 | Do not seek Bethel or go to Gilgal; do not journey to Beersheba, for Gilgal will surely go into exile, and Bethel will come to nothing. |
| 2 | Amos 7:11 | for this is what Amos has said: ‘Jeroboam will die by the sword, and Israel will surely go into exile, away from their homeland.’” |
| 3 | Deuteronomy 28:41 | You will father sons and daughters, but they will not remain yours, because they will go into captivity. |
| 4 | Luke 21:24 | They will fall by the edge of the sword and be led captive into all the nations. And Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled. |
| 5 | 1 Kings 20:16–20 | They marched out at noon while Ben-hadad and the 32 kings allied with him were in their tents getting drunk. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — לָכֵן, la.Khengenerated
The word כֵּן (*ken*) is a conjunction and adverb meaning 'therefore' or 'so,' often indicating a logical conclusion or consequence. It is derived from a root meaning 'to be set upright,' which conveys the idea of correctness or agreement.
In this verse, it introduces the statement of judgment, linking the people's actions to the inevitable outcome of exile. Its function here emphasizes the cause-and-effect relationship between their behavior and God's impending judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of לָכֵן as 'therefore,' establishing a clear cause for the following judgment.
Sentence Structuregenerated
The finite verb יִגְל֖וּ, they will go into exile, governs the main clause, with additional phrases providing context about their status as captives and the end of their feasting. The structure reflects a straightforward cause-and-effect relationship.
The use of the preposition בְּרֹ֣אשׁ, at the head of, emphasizes their position as the foremost among the exiles, highlighting the severity of their judgment.
Septuagint Backgroundgenerated
The Septuagint translates לָכֵן as τοῦτο, meaning 'this' or 'therefore,' indicating a direct correlation to the judgment being pronounced.
This choice reflects a similar emphasis on the consequence of the people's actions, aligning with the Hebrew intent while demonstrating the translators' interpretation.
In plain words — the whole versegenerated
Amos 6:7 warns that the people of Israel will go into exile first and that their time of feasting and ease will come to an end. This reflects God's judgment on their pride and excess, as they have failed to recognize the ruin of their land.
Frequently Asked Questionsgenerated
Going into exile means being taken away from their homeland as a punishment for their actions, indicating a loss of status and security.
Their feasting and lounging represent a life of indulgence and complacency, which God is judging by bringing an end to their comforts.
Being the first of the captives signifies that they will lead the way into exile, highlighting the severity of their punishment.
This verse encapsulates Amos's message about the consequences of pride and the need for repentance, illustrating the dire results of ignoring God's warnings.
Reflection Questionsgenerated
- In what areas of my life might I be complacent, like the people in Amos's time?
- How can I better recognize and mourn over the injustices around me?
- What steps can I take to ensure I am not caught up in a lifestyle of excess?
- How does this warning from Amos apply to my understanding of God's judgment today?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it as a warning about pride and the consequences that follow, emphasizing the judgment of God.
Therefore now they will migrate to the head of the transmigrants, and the faction of the revelers will be removed. The Lord God has sworn by his own soul, says the Lord God of hosts: I detest the pride of Jacob, and I hate his houses,Early Church Fathers on Amos 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 6:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore now shall they go captive with the first that go captive,.... That is, these men, who were the first and chief in the nation, who would not believe the day of Israel's captivity would ever
Read John Gill on Amos 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed. Therefore now shall they go captive with the first that go captive.
Read Robert Jamieson on Amos 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore; for this sin of unseasonable feasting added to all former sins; much like that . Now shall they go captive, who ruled others, and whose character you have , &c., who put far from them the evil day, &c., these shall certainly be carried captive. With the first that go captive; and as they deserve by their sins, so shall they be carried away the first of any; God’ s hand in punishing them shall be as eminent as their hand was in sinning. The banquet, the feastings of voluptuous ones, shall cease. That stretched themselves: see . Shall be removed; God will send the Assyrians to take away the banquet, and to bring in a bill, a reckoning, for these secure sinners, who shall be removed…
Read Matthew Poole on Amos 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 6:7 Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.Ver. 7. Therefore now shall they go captive with the first] Heb. in the head of those that go captive: as they have been first in the degrees of honour and of sin, so shall they be now of punishment, according to that saying of the Centurists, Ingentia beneficia, ingentia flagitia, ingentia supplicia vast blessings, immoderate disgraces, enormous punishments (Magdeburg). This they shall have of God’ s hand, they shall lie down in sorrow, Isaiah 50:11; yea, many sorrows shall be to those wicked ones, Psalms 32:10, these merciless men shall not have…
Read John Trapp on Amos 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Therefore (as a punishment for this self-indulgence) they shall go into captivity at the head of the captives, and the shout of the loungers (rioting in their banquets) shall cease. All their loud merriment will come to a sorry end.
Read Charles John Ellicott on Amos 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. With the first that go captive] The house of Israel shall be carried into captivity before the house of Judah.
Read AdamClarke on Amos 6 →CambridgeThe Cambridge Bible for Schools and Colleges7. The sentence. These nobles will indeed retain their preeminence, but it will be at the head of a procession of exiles. Therefore now] i.e. as soon as the threatened disaster has arrived. shall they go into exile at the head of them that go into exile] heading the procession. banquet] revelry (R.V.). The word appears to denote properly a loud cry (though no corresponding root with this meaning is known in the Semitic languages[178]), here of the cry of revelry, in Jeremiah 16:5 of the cry of grief (A.V., R.V., inadequately “mourning”)[179]. In the original there is an assonance between the word rendered “stretched out,” and that rendered “pass away,” the latter being formed by the first…
Read Cambridge on Amos 6 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore now (that is, shortly) shall they go captive with the first (at the head) of those who go captive - They had sought eminence; they should have it.
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
Therefore, you will now go into exile as the first of the captives, and your feasting and lounging will come to an end.
Therefore they will now go captive with the first who go captive. The feasting and lounging will end.
Therefore, you will now go into exile as the first of the captives, and your feasting and lounging will come to an end.
Therefore they will now be the first to go into exile, and the religious banquets where they sprawl on couches will end.
Tyndale line
¶ Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.
Therefore shall they now go captive with the first that go captive; and the revelry of them that stretched themselves shall pass away.
Therefore now shall they go captive with the first that go captive, and the revelry of them that stretched themselves shall pass away.
Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.
Therefore nowe shall they go captiue with the first that go captiue, and the sorow of them that stretched themselues, is at hand.
Strictly literal
Therefore shall they now go captive, with the first that go captive, and the revelry of them that stretched themselves shall pass away.
Therefore now they remove at the head of the captives, And turned aside is the mourning-feast of stretched-out ones.
Therefore they now go at the head of the captives, || And the mourning-feast of stretched-out ones is turned aside.
Therefore now shall they go into exile at the head of exiles, and the noisy banquet of those that were stretched out shall pass away.
So they will now go into exile with the first exiles, and the feasts of those who lounge about will pass away.
From the Latin
Wherefore now they shall go captive at the head of them that go into captivity: and the faction of the luxurious ones shall be taken away.
Simplified
So you will be at the head of those led away into exile; the feasting and lazing around will be over.
So now they will go away prisoners with the first of those who are made prisoners, and the loud cry of those who were stretched out will come to an end.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with only minor differences in structure. The Dead Sea Scrolls also align closely with the Masoretic Text, though some words were restored by an editor due to damage.
לָכֵ֛ן עַתָּ֥ה יִגְל֖וּ בְּרֹ֣אשׁ גֹּלִ֑ים וְסָ֖ר מִרְזַ֥ח סְרוּחִֽים׃ פ
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[לכן] [עתה] [יגלו] [בראש] [גלים] [וסר] [מרזח] [סרוחים]
nothing on the leather here — 8 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 6:7
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 כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
מַרְזֵחַ (mirzach) refers to a cry or shout, encompassing both mourning and revelry. It is linked to the idea of a banquet or feast, suggesting a celebratory context. The lexicons note that it may derive from a root meaning to scream, indicating a range of emotional expressions associated with gatherings.
מַרְזֵחַ n.m. cry;
mourning cry
cry of revelry
base
H4797 מַרְזֵחַ, מִרְזַח
4797 mirzach meer-zakh'
from an unused root meaning to scream; a cry, i.e. (of job),
a revel:--banquet.
מִרְזַח (mir.zach) — banquet.
1) cry, cry of joy, revelry
1a) mourning cry
1a1) perhaps, feast cry
1b) cry of revelry
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…
סָרַח (sa.rach) is a Hebrew verb meaning to go free or be unrestrained, often implying an excess or overrunning. It can refer to things that overhang or extend beyond limits, and in the Niphal form, it suggests being let loose or dismissed. The entries indicate a range of meanings related to freedom and excess, but they do not present any significant disagreements.
[סָרַח] vb. go free, be unrestrained, overrun, exceed
Qal
go free, be unrestrained
of overhanging stuffs (prop. overrunning, exceeding, extended beyond limits)
Niph. usu. is their wisdom let loose (i.e. dismissed, gone)?; but is corrupt
base
H5628 [סָרַח] go free, be unrestrained, overrun, exceed .. go free, be unrestrained
. of overhanging stuffs (prop. overrunning, exceeding, extended beyond limits)
. usu. is their wisdom let loose (i.e. dismissed, gone)?; but is corrupt
5628 carach saw-rakh'
a primitive root; to extend (even to excess):--exceeding,
hand, spread, stretch self, banish.
סָרַח (sa.rach) — to overrun.
1) to go free, be unrestrained, be overrun, exceed, overhang, grow luxuriously
1a) (Qal)
1a1) to go free, be unrestrained, sprawl
1a1a) overrunning, spreading (participle)
1a2) to overhang
1b) (Niphal) to be let loose or dismissed or gone
V-Qal-Inf-c — V-Qal-Inf-cHAampa
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…