Genesis 15:16 — Word Study
WLCוְד֥וֹר רְבִיעִ֖י יָשׁ֣וּבוּ הֵ֑נָּה כִּ֧י לֹא־ שָׁלֵ֛ם עֲוֹ֥ן הָאֱמֹרִ֖י עַד־ הֵֽנָּה׃
BSAIn the fourthrᵉbîyʻîy [ranging from three to four, a period of time] generationdôwr [a group of people] [your descendants] will returnshûwb▸ [come back, turn back] herehênnâh [to this place] forkîy [because] the iniquityʻâvôn [moral evil, sin] of the AmoritesʼĔmôrîy [a Canaanite tribe] [is] notlôʼ yetʻad [has not reached its full extent] completeshâlêm [whole, full]
| Greek | English | Parsing |
|---|---|---|
| וְד֥וֹר | and [the] generation | Conjunction, noun common masculine singular absolute |
| רְבִיעִ֖י | fourth | Adj |
| יָשׁ֣וּבוּ | they will return | Verb, Qal, imperfect third person masculine plural |
| הֵ֑נָּה | hither | Adverb |
| כִּ֧י | for | Particle |
| לֹא־ | not | Particle |
| שָׁלֵ֛ם | [is] complete | Adj |
| עֲוֹ֥ן | [the] iniquity of | Noun common, masculine singular construct |
| הָאֱמֹרִ֖י | the Amorite[s] | Particle, noun gentilic masculine singular absolute |
| עַד־ | until | Preposition |
| הֵֽנָּה׃ | now | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the fourth generation your descendants will return here, for the iniquity of the Amorites is not yet complete.” |
| KJV | But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. |
| ASV | And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full. |
| YLT | and the fourth generation doth turn back hither, for the iniquity of the Amorite is not yet complete.' |
| WEB | In the fourth generation they will come here again, for the iniquity of the Amorite is not yet full.” |
| BBE | And in the fourth generation they will come back here; for at present the sin of the Amorite is not full. |
The translations agree that the iniquity of the Amorites is not yet complete.
The sentence consists of a main clause with a causal clause explaining the reason for the return.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
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 — Genesis 15:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Promise to Abramgenerated
Genesis 15:16 reveals God's promise to Abram regarding his descendants, indicating that they will return to the land after a specified time. This promise is set against the backdrop of the Amorites' iniquity, which has not yet reached its full measure, suggesting a divine timeline for judgment and restoration. The context highlights God's sovereignty over history and His plans for Abram's lineage, which will unfold in the generations to come.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 12:40 | Now the duration of the Israelites’ stay in Egypt was 430 years. |
| 2 | 1 Kings 21:26 | He committed the most detestable acts by going after idols, just like the Amorites whom the LORD had driven out before the Israelites.) |
| 3 | 2 Peter 3:8–9 | Beloved, do not let this one thing escape your notice: With the Lord a day is like a thousand years, and a thousand years are like a day. |
| 4 | Daniel 8:23 | In the latter part of their reign, when the rebellion has reached its full measure, an insolent king, skilled in intrigue, will come to the throne. |
| 5 | Zechariah 5:5–11 | Then the angel who was speaking with me came forward and told me, “Now lift up your eyes and see what is approaching.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שָׁלֵם, sha.Lemgenerated
The Hebrew word שָׁלֵם (shalem) means complete, safe, and at peace. It is derived from the root word שָׁלֵם (H7999) and covers a range of meanings including full, perfect, and peaceful. In this verse, it indicates that the iniquity of the Amorites is not yet at its full measure, implying that their moral state is incomplete and will lead to future consequences.
This word is often used in contexts related to covenant relationships, emphasizing the idea of wholeness and fulfillment. The use of שָׁלֵם here highlights the moral and spiritual state of the Amorites, suggesting that their time of judgment is yet to come.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse are consistent in conveying the idea that the iniquity of the Amorites is not yet complete.
Sentence Structuregenerated
The finite verb יָשׁ֣וּבוּ (they will return) governs the main clause, with the adverbial phrases providing context about the time and place of the return. The structure indicates a clear progression of thought, linking the promise of return to the condition of the Amorites' iniquity.
The sentence emphasizes the relationship between the generations and the moral state of the Amorites, with the adverbial phrases הֵ֑נָּה (here) and עַד־ (until) marking the specific location and temporal limit of the Amorites' iniquity.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלֵם as ἀναπεπλήρωνται, which suggests a focus on the completion of the Amorites' iniquity. This choice indicates a nuanced understanding of their moral state, emphasizing that it is still in a process of becoming complete.
The use of ἀποστραφήσονται for יָשׁ֣וּבוּ reflects a similar idea of turning or returning, but with a different emphasis that may highlight the act of returning itself rather than the timing.
In plain words — the whole versegenerated
Genesis 15:16 tells us that in the fourth generation, Abram's descendants will return to the land. This will happen because the iniquity of the Amorites has not yet reached its full extent. This verse highlights God's plan for Abram's lineage and the moral state of the Amorites.
Frequently Asked Questionsgenerated
It means that the Amorites have not yet reached the full measure of their moral corruption, indicating that God's judgment is still pending.
The fourth generation signifies a specific period of time that God has set before the descendants of Abram will return to the land.
'Return here' indicates a physical and spiritual return to the land promised to Abram, highlighting God's faithfulness to His covenant.
This verse is part of God's covenant with Abram, assuring him that his descendants will inherit the land, despite the current state of the Amorites.
Reflection Questionsgenerated
- What does this promise reveal about God's timing and plans for His people?
- How can understanding the iniquity of the Amorites help us reflect on our own moral choices?
- In what ways does this verse encourage us to trust in God's promises?
- How does the concept of generations impact our understanding of God's covenant?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's covenant with Abram and the significance of the fourth generation in relation to the Israelites' future.
After having said this of Abraham himself, God speaks of the children who will come from him: “In the fourth generation they shall come back here,” meaning the generation that would return to the land of inheritance.Early Church Fathers on Genesis 15 →
The history of the Jews, who went down into Egypt and came out from Egypt, seems to accord with this. The years they spent there were 430, but not all of them lived a hundred years and more, as did Moses and Joshua,Early Church Fathers on Genesis 15 →
But in the fourth generation they will return here. There is no doubt that these will be the ones who are descended from Abraham.Early Church Fathers on Genesis 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 15:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in the fourth generation they shall come hither again,.... The seed of Abram were in the land of Canaan before their descent into Egypt; and it is here predicted and promised, that they should
Read John Gill on Genesis 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
Read Robert Jamieson on Genesis 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the fourth generation; in the end of the four hundred years mentioned , a generation being at that time reckoned at one hundred years, or thereabouts. Or, in the fourth generation numbered from their going into Egypt, or from their leaving Canaan; which may possibly be implied by these words, they shall come hither. So Caleb was the fourth from Judah, and Moses the fourth from Levi, and so doubtless many others. The iniquity of the Amorites, i.e. of the people inhabiting Canaan. And the Amorites, one of those people, , are here put for all the rest, as , either because they were the greatest and stoutest of all, , or because Abram dwelt among that people, 14:13. All men’ s sins are kept…
Read Matthew Poole on Genesis 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 15:16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.Ver. 16. The iniquity of the Amorites, &c.] A metaphor from a large vessel filled by drops; as elsewhere, from a harvest ready for the sickle, and from the vine ripe for the winepress. Pererius the Jesuit, writing upon this text, saith, If any marvel why England continueth to flourish, notwithstanding the cruel persecution of Catholics there (just execution of Catholics he should have said); I answer, Because their sin is not yet full. God grant it! Sed veniet tandem iniquitatis complementum , saith he. A true prophet, I fear me. That terrible text rings in mine ears…
Read John Trapp on Genesis 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) The fourth generation.—Heb., dôr. (See Note on Genesis 6:9.) As the four generations are identical with the four centuries of Gen 15:13, we have here an undesigned testimony to the long duration of human life. So Abram was 100 years old when Isaac was born, and Isaac was 60 at the birth of his children, and Jacob 64 years of age at his marriage. But the word dôr had probably come down from a remote antiquity, and, like the Latin word seculum, signified a century. The iniquity of the Amorites.—As the chief and leading tribe, they are used here for all the Canaanite nations. We learn from this declaration that the Canaanites were not extirpated by any wilful decree to make room for…
Read Charles John Ellicott on Genesis 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. In the fourth generation] In former times most people counted by generations, to each of which was assigned a term of years amounting to 20, 25, 30, 33, 100, 108, or 110; for the generation was of various lengths among various people, at different times. It is probable that the fourth generation here means the same as the four hundred years in the preceding verse. Some think it refers to the time when Eleazar, the son of Aaron, the son of Amram, the son of Kohath, came out of Egypt, and divided the land of Canaan to Israel, Joshua 14:1. Others think the fourth generation of the Amorites is intended, because it is immediately added, The iniquity of the Amorites is not yet full; but…
Read AdamClarke on Genesis 15 →
CambridgeThe Cambridge Bible for Schools and Colleges16. in the fourth generation] This agrees with the genealogy in Exodus 6:16-20, where the generations are: (1) Levi, (2) Kohath, (3) Amram, (4) Moses. If the fourth generation is to be harmonized with the 400 years in Genesis 15:13, a generation must have been computed as 100 years. Isaac was born in Abram’s 100th year. But it may be doubted, whether the mention of “the fourth generation” comes from the same hand as “the 400 years” in Genesis 15:13. for the iniquity of the Amorite] The idea is that the wickedness of the people of Canaan must reach a certain degree, before the Divine penalty can be inflicted. The postponement of the penalty, which indicates Divine forbearance, means also a…
Read Cambridge on Genesis 15 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. In the fourth generation — Evidently reckoning one hundred years as an average generation among these patriarchs. For the iniquity of the Amorites is not yet full — Another sentence of profound significance.
Read Daniel Denison Whedon on Genesis 15 →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
In the fourth generation your descendants will return here, for the iniquity of the Amorites is not yet complete.”
In the fourth generation they will come here again, for the iniquity of the Amorite is not yet full.”
In the fourth generation your descendants will return here, for the iniquity of the Amorites is not yet complete.”
In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit.”
Tyndale line
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full.
And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full.
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
And in the fourth generation they shall come hither againe: for the wickednes of the Amorites is not yet full.
Strictly literal
And [in the] fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full.
and the fourth generation doth turn back hither, for the iniquity of the Amorite is not yet complete.'
and the fourth generation turns back here, for the iniquity of the Amorite is not yet complete.”
Yet the fourth generation shall come hither again; for the iniquity of the Emorites will not be full until then.
In the fourth generation they will come here again, for the iniquity of the Amorites has not yet reached its limit.”
From the Latin
But in the fourth generation they shall return hither: for as yet the iniquities of the Amorrhites are not at the full until this present time.
Simplified
Four generations later your descendants will come back here to live, because right now the sins of the Amorites have not reached their full extent.”
And in the fourth generation they will come back here; for at present the sin of the Amorite is not full.
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 Samaritan Pentateuch agree on the main structure of the verse, though the Samaritan Pentateuch uses a slightly different form of the verb for 'return' (ישׁוב) which does not alter the meaning significantly.
וְד֥וֹר רְבִיעִ֖י יָשׁ֣וּבוּ הֵ֑נָּה כִּ֧י לֹא־ שָׁלֵ֛ם עֲוֹ֥ן הָאֱמֹרִ֖י עַד־ הֵֽנָּה׃
8 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ודור הרביעי ישׁוב הנה כי לא שׁלם עון האמרי עד הנה
1 word differs from the Masoretic Text: ישׁוב (return)
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 Genesis 15:16
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 דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
רְבִיעִי (rbiy`iy) means 'fourth' and can also refer to a 'fourth part' or describe something as 'foursquare.' It is derived from the root word for 'four' and has both masculine and feminine forms. The term appears in contexts where ordinal numbers are used.
רְבִיעִי m., רְבִיעִית f., adj.num.ordin. fourth
base
H7243 רְבִיעִי, רְבִיעִית fourth
7243 rbiy`iy reb-ee-ee'
or rbiiy {reb-ee-ee'}; from 7251; fourth; also
(fractionally) a fourth:--foursquare, fourth (part).
see HEBREW for 07251
רְבִיעִי (re.vi.i) — fourth.
1) fourth
1a) fourth
1b) four square
1c) fourth part
Aramaic equivalent: re.vi.ay (רְבִיעִי "fourth" H7244)
Adj — AdjHAomsa
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
הֵ֫נָּה (hennah) is an adverb meaning 'hither' or 'here,' and it can refer to both place and time. It is derived from the root word for 'to be' and encompasses meanings like 'now,' 'thus far,' and 'to and fro.' The entries indicate its usage in various contexts, but there is no significant disagreement among the lexicons.
הֵ֫נָּה 49 adv. hither
of place
of time
base
H2008 הֵ֫נָּה hither
2008 hennah hane'-naw
from 2004; hither or thither (but used both of place and
time):--here, hither(-to), now, on this (that) side, + since,
this (that) way, thitherward, + thus far, to...fro, + yet.
see HEBREW for 02004
הֵ֫נָּה (hen.nah) — here/thus.
here, there, now, hither
Adv — AdverbHD
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
שָׁלֵם (shalem) means complete, safe, and at peace. It is derived from the root word שָׁלֵם (H7999) and covers a range of meanings including full, perfect, and peaceful. The word is used to describe a state of wholeness or safety, often in the context of a covenant relationship.
שָׁלֵם adj. complete, safe, at peace
base
H8003 שָׁלֵם complete, safe, at peace
8003 shalem shaw-lame'
from 7999; complete (literally or figuratively); especially
friendly:--full, just, made ready, peaceable, perfect(-ed),
quiet, Shalem (by mistake for a name), whole.
see HEBREW for 07999
שָׁלֵם (sha.lem) — complete.
1) complete, safe, peaceful, perfect, whole, full, at peace
1a) complete
1a1) full, perfect
1a2) finished
1b) safe, unharmed
1c) peace (of covenant of peace, mind)
1c1) perfect, complete (of keeping covenant relation)
Adj — AdjHAamsa
kom-plet': In the King James Version for pleroo, the verb ordinarily used for the coming to pass of what had been predicted. the King James Version translates this "complete" in Col 2:10; 4:12 to express the final and entire attainment of what is treated, leaving nothing beyond to be desired or hoped for; otherwise rendered in the Revised Version (British and American) ("made full"). In the Revised Version (British and American), c. appears once for Greek artios, from aro, "to join," in 2Ti 3:17, in sense of "accurately fitted for," where the King James Version has "perfect."
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs — 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…
אֱמֹרִי (Emoriy) refers to the Amorites, a group of people descended from Canaan, possibly meaning 'mountain-dwellers.' They are noted as a prominent tribe dispossessed by the Israelites during their conquest of Canaan. The term may derive from a root meaning 'to say,' suggesting a connection to prominence or publicity.
אֱמֹרִי n.pr.m.coll. Amorites (perh. = mountain-dwellers)
called son of Canaan
a chief people dispossessed by Hebrews
adj.gent.
base
H567 אֱמֹרִי Amorites (perh. = mountain-dwellers)
567 'Emoriy em-o-ree'
probably a patronymic from an unused name derived from 559 in
the sense of publicity, i.e. prominence; thus, a mountaineer;
an Emorite, one of the Canaanitish tribes:--Amorite.
see HEBREW for 0559
אֱמֹרִי (e.mo.ri) — Amorite.
Someone descended from Amor(?), first mentioned at Gen.10.16; descended from Canaan (H3667); along with Sidon (H6721), Heth (H2845), Jebusite (H2983), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577)
§ Amorite = "a sayer"
one of the peoples of east Canaan and beyond the Jordan, dispossessed by the Israelite incursion from Egypt
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
הֵ֫נָּה (hennah) is an adverb meaning 'hither' or 'here,' and it can refer to both place and time. It is derived from the root word for 'to be' and encompasses meanings like 'now,' 'thus far,' and 'to and fro.' The entries indicate its usage in various contexts, but there is no significant disagreement among the lexicons.
הֵ֫נָּה 49 adv. hither
of place
of time
base
H2008 הֵ֫נָּה hither
2008 hennah hane'-naw
from 2004; hither or thither (but used both of place and
time):--here, hither(-to), now, on this (that) side, + since,
this (that) way, thitherward, + thus far, to...fro, + yet.
see HEBREW for 02004
הֵ֫נָּה (hen.nah) — here/thus.
here, there, now, hither
HD — AdverbHD
