Jeremiah 13:22 — Word Study
WLCוְכִ֤י תֹאמְרִי֙ בִּלְבָבֵ֔ךְ מַדּ֖וּעַ קְרָאֻ֣נִי אֵ֑לֶּה בְּרֹ֧ב עֲוֹנֵ֛ךְ נִגְל֥וּ שׁוּלַ֖יִךְ נֶחְמְס֥וּ עֲקֵבָֽיִךְ׃
BSAAnd ifkîy you askʼâmar▸ yourselflêbâb [with a troubled heart, inquiring within] Whymaddûwaʻ [for what reason, on account of what] has thisʼêl-leh happened to meqârâʼ■ It is because of the magnituderôb [great, abundant] of your iniquityʻâvôn [moral evil, sin] that your skirtsshûwl [hem, the bottom edge of a robe] have been stripped offgâlâh■ [uncovered, revealed] [and] your bodyʻâqêb [entire being, person] has been exposedchâmaç■ [laid bare, made vulnerable]
| Greek | English | Parsing |
|---|---|---|
| וְכִ֤י | and if | Conjunction, particle |
| תֹאמְרִי֙ | you will say | Verb, Qal, imperfect second person feminine singular |
| בִּלְבָבֵ֔ךְ | in heart your | Preposition, noun common masculine singular construct, suffix |
| מַדּ֖וּעַ | why? | Particle |
| קְרָאֻ֣נִי | have they happened to me | Verb qal perfect third person common plural, suffix |
| אֵ֑לֶּה | these [things] | Particle |
| בְּרֹ֧ב | in [the] greatness of | Preposition, noun common masculine singular construct |
| עֲוֹנֵ֛ךְ | iniquity your | Noun common masculine singular construct, suffix |
| נִגְל֥וּ | they have been uncovered | Verb, Niphal, perfect third person common plural |
| שׁוּלַ֖יִךְ | skirts your | Noun common masculine plural construct, suffix |
| נֶחְמְס֥וּ | they have suffered violence | Verb, Niphal, perfect third person common plural |
| עֲקֵבָֽיִךְ׃ | heels your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And if you ask yourself, “Why has this happened to me?” It is because of the magnitude of your iniquity that your skirts have been stripped off and your body has been exposed. |
| KJV | ¶ And if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare. |
| ASV | And if thou say in thy heart, Wherefore are these things come upon me? for the greatness of thine iniquity are thy skirts uncovered, and thy heels suffer violence. |
| YLT | And when thou dost say in thy heart, 'Wherefore have these met me?' For the abundance of thine iniquity Have thy skirts been uncovered, Have thy heels suffered violence. |
| WEB | If you say in your heart, “Why have these things come on me?” Your skirts are uncovered because of the greatness of your iniquity, and your heels suffer violence. |
| BBE | And if you say in your heart, Why have these things come on me? because of the number of your sins, your skirts have been uncovered and violent punishment overtakes you. |
The translations agree on the significance of iniquity in this verse — see How Translations Differ.
The sentence is structured with a main clause followed by multiple subordinate phrases that elaborate on the inquiry and its consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵלֶּה
verbאָמַר
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 — Jeremiah 13:22
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 — Consequences of Iniquitygenerated
Jeremiah 13:22 addresses the people of Judah, who are questioning the reasons for their suffering. The verse connects their plight to the magnitude of their iniquity, emphasizing that their actions have led to shame and exposure. This passage is part of a larger discourse on the consequences of sin, where God reveals the truth about their situation and calls them to recognize their wrongdoing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 7:17 | You may say in your heart, “These nations are greater than we are; how can we drive them out?” |
| 2 | Deuteronomy 8:17 | You might say in your heart, “The power and strength of my hands have made this wealth for me.” |
| 3 | Deuteronomy 18:21 | You may ask in your heart, “How can we recognize a message that the LORD has not spoken?” |
| 4 | Isaiah 47:8 | So now hear this, O lover of luxury who sits securely, who says to herself, ‘I am, and there is none besides me. I will never be a widow or know the loss of children.’ |
| 5 | Zephaniah 1:12 | And at that time I will search Jerusalem with lamps and punish the men settled in complacency, who say to themselves, ‘The LORD will do nothing, either good or bad.’ |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — עֲוֹנֵךְ, 'a.vo.Nekhgenerated
The word עָוֹן (avon) refers to iniquity or moral evil, highlighting the guilt associated with sinful actions. It signifies not just the act of sin but also the consequences that follow. The parsing indicates it is a noun in the singular form, emphasizing individual responsibility for sin.
In this verse, the term underscores the depth of the people's wrongdoing, linking their suffering directly to the iniquity they have committed. This connection serves as a call for self-reflection and acknowledgment of their moral failings.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main clause of the verse is introduced by the verb תֹאמְרִי, you will say, which governs the inquiry about the reasons for their suffering. This is followed by a series of phrases that explain the cause of their situation.
The structure highlights the cause-and-effect relationship between their iniquity and the consequences they face, with the verb leading the inquiry into their plight.
Septuagint Backgroundgenerated
The Septuagint translates עֲוֹן as ἀνομία, which can mean lawlessness or transgression. This choice emphasizes the moral failure of the people and the seriousness of their actions.
This translation reflects a broader understanding of iniquity, suggesting a violation of divine law that leads to their current state of exposure and vulnerability.
In plain words — the whole versegenerated
Jeremiah 13:22 explains that the people are suffering because of their own iniquity. They are questioning why this has happened to them, and the answer lies in the seriousness of their sins, which have led to their shame and exposure.
Frequently Asked Questionsgenerated
This phrase symbolizes their exposure and vulnerability due to their iniquity, indicating a loss of dignity.
He highlights that the severity of their sins directly correlates to the suffering they are experiencing.
The verse teaches that sin has real consequences, leading to shame and vulnerability in one's life.
It reflects Jeremiah's consistent theme of calling the people to recognize their sins and the resulting consequences.
Reflection Questionsgenerated
- In what ways have I experienced the consequences of my own actions?
- How can I better understand the impact of my choices on my life and others?
- What steps can I take to address my own iniquities?
- How does recognizing my shortcomings help me grow in my faith?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the shame associated with the people's iniquity and their questioning of their suffering.
Do not pains seize you, like a woman in childbirth? And if you say in your heart, why have these things come to me? It is because the shameful things of your iniquity have been revealed, your plants have been defiled (or dishonored).Early Church Fathers on Jeremiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 13:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if thou say in thine heart,.... Not daring to express it with the mouth; and which, notwithstanding, God, that knows the heart, was privy to, and could discern all the secret workings of it;
Read John Gill on Jeremiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare.
Read Robert Jamieson on Jeremiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHypocrites will rarely confess their own shame and God’ s righteousness, but are ready to expostulate and dispute with God, and to call him to account why he hath dealt so with them, as if God had dealt unjustly. But (saith God) if thou shouldst have any such thoughts in thine heart, do but remember thine iniquities, how many and how great they have been, thy nakedness is discovered because of these, and for these thou art exposed to contempt and shame. Probably these phrases are fetched from the usual practice of soldiers, when they have conquered a place and taken prisoners, to strip them, and leave those of either sex, either no clothes to cover their nakedness, or nothing but their own…
Read Matthew Poole on Jeremiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 13:22 And if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, [and] thy heels made bare.Ver. 22. Are thy skirts discovered.] Thou art brought to most miserable shame and servitude, having scarce a rag to thy back, or a shoe for thy foot.
Read John Trapp on Jeremiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Are thy skirts discovered.—The “skirts,” or flowing train, worn by women of rank, the removal of which was the sign of extremest degradation (Isaiah 20:4; Isaiah 47:2; Ezekiel 23:29; Hosea 2:3; Nahum 3:5). Thy heels made bare.—Better, outraged, or disgraced, made to walk barefoot, like menial slaves; possibly, like the outcast harlot. Compare Isaiah’s walking “naked and barefoot” as the symbol of the coming degradation of his people (Isaiah 20:2-4).
Read Charles John Ellicott on Jeremiah 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Are thy skirts discovered] Thy defenceless state is every where known; thou art not only weak, but ignominiously so. It is thy scandal to be in so depressed a condition; thou art lower than the basest of thy adversaries, and thou art so because of thy sin.
Read AdamClarke on Jeremiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges20–27. Lament for the calamities brought about by Jerusalem’s sin See, O Jerusalem, the northern foe descends on thee. What has become of thy goodly nation? How wilt thou endure those who were erst thy friends, now become thy rulers? What shall be thy pangs? And dost thou ask, Wherefore? It is the penalty of thy sin. Evil, through inveterate custom, has become as immutable a thing with thee as is the Ethiopian’s skin or the leopard’s spotted hide. Scattered like the chaff that is whirled along by the desert wind, thou shalt have this for thy lot because of thy faithlessness. Shame and disgrace are the results of the lewd practices which thou hast openly carried on. Canst thou ever become…
Read Cambridge on Jeremiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleMade bare - Rather, “ill-used, treated with violence.” The long flowing robes worn by ladies of rank, are to be laid aside, that they might do menial work, bare-legged, like slaves.
Read Albert Barnes on Jeremiah 13 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And if you ask yourself, “Why has this happened to me?” It is because of the magnitude of your iniquity that your skirts have been stripped off and your body has been exposed.
If you say in your heart, “Why have these things come on me?” Your skirts are uncovered because of the greatness of your iniquity, and your heels suffer violence.
And if you ask yourself, “Why has this happened to me?” It is because of the magnitude of your iniquity that your skirts have been stripped off and your body has been exposed.
You will probably ask yourself, ‘Why have these things happened to me? Why have I been treated like a disgraced adulteress whose skirt has been torn off and her limbs exposed?’ It is because you have sinned so much.
Tyndale line
¶ And if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare.
And if thou say in thy heart, Wherefore are these things come upon me? for the greatness of thine iniquity are thy skirts uncovered, and thy heels suffer violence.
And if thou say in thine heart, Wherefore are these things come upon me? for the greatness of thine iniquity are thy skirts discovered, and thy heels suffer violence.
And if thou shalt say in thy heart, Why come these things upon me? For the greatness of thy iniquity are thy skirts uncovered, and thy heels made bare.
And if thou say in thine heart, Wherefore come these things vpon me? For the multitude of thine iniquities are thy skirts discouered and thy heeles made bare.
Strictly literal
And if thou say in thy heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts uncovered, [and] thy heels have suffered violence.
And when thou dost say in thy heart, 'Wherefore have these met me?' For the abundance of thine iniquity Have thy skirts been uncovered, Have thy heels suffered violence.
And when you say in your heart, “Why have these met me?” For the abundance of your iniquity || Have your skirts been uncovered, || Have your heels suffered violence.
And if thou wilt say in thy heart, Wherefore come these things upon me? For the greatness of thy iniquity are thy skirts laid open, thy heels are made bare violently.
Then you might say in your heart, 'Why are these things happening to me?' It will be for the multitude of your iniquities that your skirts are raised up and you have been violated.
From the Latin
And if thou shalt say in thy heart: Why are these things come upon me? For the greatness of thy iniquity, thy nakedness is discovered, the soles of thy feet are defiled.
Simplified
If you say to yourself, Why has this happened to me? it's because you have been so wicked. That's why your skirts were stripped off and you were raped.
And if you say in your heart, Why have these things come on me? because of the number of your sins, your skirts have been uncovered and violent punishment overtakes you.
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 provides the full verse as it stands. The Septuagint matches 11 of the 12 words, indicating a close relationship between the two texts, while the Dead Sea Scrolls contain fragments that support the overall message of the verse, though they are incomplete.
וְכִ֤י תֹאמְרִי֙ בִּלְבָבֵ֔ךְ מַדּ֖וּעַ קְרָאֻ֣נִי אֵ֑לֶּה בְּרֹ֧ב עֲוֹנֵ֛ךְ נִגְל֥וּ שׁוּלַ֖יִךְ נֶחְמְס֥וּ עֲקֵבָֽיִךְ׃
11 of the 12 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.
נחמסו [עקבי׳ך]
2 words of the verse are on this fragment — 1 partly restored, 1 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 Jeremiah 13:22
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.
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 | Conj — Conjunction · particleHC/Tc
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)
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2fs
מַדּוּעַ (maddua) means 'why?' or 'wherefore?'. It is derived from the root meaning 'to know' and is used to inquire about reasons or causes. The entries consistently define it as an adverbial term questioning the basis for something.
מַדּוּעַ 61 and מַדֻּעַ adv. wherefore?
base
H4069 מַדּוּעַ, מַדֻּעַ wherefore?
4069 madduwa` mad-doo'-ah
or madduaa {mad-doo'-ah}; from 4100 and the passive
participle of 3045; what (is) known?; i.e. (by implication)
(adverbially) why?:--how, wherefore, why.
see HEBREW for 04100
see HEBREW for 03045
מַדּוּעַ (mad.du.a) — why?.
why?, on what account?, wherefore?
Part — ParticleHTi
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — 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…
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
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-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
שׁוּל (shuwl) refers to a skirt or hem, particularly of a robe. It can denote the bottom edge of a garment and is associated with the high priest's robe and figurative uses, such as God's train or concepts of ignominy. The word is built from an unused root meaning to hang down.
[שׁוּל] n.m. skirt, of robe
base
H7757 [שׁוּל] skirt, of robe
7757 shuwl shool
from an unused root meaning to hang down; a skirt; by
implication, a bottom edge:--hem, skirt, train.
שׁוּל (shul) — hem.
1) skirt (of robe)
1a) of high priest's robe
1b) of God's train, city as woman, ignominy, defilement (fig)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
חָמַס (chamac) is a primitive root meaning to treat violently or wrongfully, encompassing both physical and ethical dimensions of wrongdoing. The entries indicate it can refer to acts of violence or maltreatment, as well as the experience of being wronged. Notably, the term appears in contexts discussing both physical and ethical violations.
[חָמַס] vb. treat violently, wrong
Qal treat violently, wrong
of physical wrong
of ethical wrong
both physical and ethical
Niph. thy heels suffer violence
base
H2554 [חָמַס] treat violently, wrong .treat violently, wrong . of physical wrong
. of ethical wrong
. both physical and ethical
. thy heels suffer violence
2554 chamac khaw-mas'
a primitive root; to be violent; by implication, to
maltreat:--make bare, shake off, violate, do violence, take
away violently, wrong, imagine wrongfully.
חָמַס (cha.mas) — to injure.
1) to wrong, do violence to, treat violently, do wrongly
1a) (Qal) to treat violently, do wrong
1a1) of physical wrong
1a2) of ethical wrong
1a3) of physical and ethical wrong
1b) (Niphal) to be treated violently
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
עָקֵב (‘aqeb) refers to a heel, footprint, or the rear part of something, such as a troop. It can denote a physical heel or a figurative rear, like the back of an army. The word is built from the root related to the concept of hindrance or following, and it appears in contexts that involve tracking or footsteps.
עָקֵב n.m. heel, footprint, hinder-part
base
H6119 עָקֵב heel, footprint, hinder-part
6119 `aqeb aw-kabe'
or (feminine) hiqqbah {ik-keb-aw'}; from 6117; a heel (as
protuberant); hence, a track; figuratively, the rear (of an
army):--heel, (horse-)hoof, last, lier in wait (by mistake
for 6120), (foot- )step.
see HEBREW for 06117
see HEBREW for 06120
עָקֵב (a.qev) — heel.
1) heel, rear, footprint, hinder part, hoof, rear of a troop, footstep
1a) heel
1b) mark of heel, footprint
1c) hinder part, rear
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs