Jeremiah 14:7 — Word Study
WLCאִם־ עֲוֹנֵ֙ינוּ֙ עָ֣נוּ בָ֔נוּ יְהוָ֕ה עֲשֵׂ֖ה לְמַ֣עַן שְׁמֶ֑ךָ כִּֽי־ רַבּ֥וּ מְשׁוּבֹתֵ֖ינוּ לְךָ֥ חָטָֽאנוּ׃
BSAAlthoughʼim our iniquitiesʻâvôn [moral evils, sins] testifyʻânâh■ O LORDYᵉhôvâh [Yehovah, the Lord of Israel] actʻâsâh for the sakemaʻan of Your nameshêm [Your reputation, honor] Indeedkîy our rebellionsmᵉshûwbâh [faithlessness, backslidings] are manyrâbab■ we have sinned against Youchâṭâʼ■ [missed the mark, gone wrong]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | though | Particle |
| עֲוֹנֵ֙ינוּ֙ | iniquities our | Noun common masculine plural construct, suffix |
| עָ֣נוּ | they have testified | Verb, Qal, perfect third person common plural |
| בָ֔נוּ | against us | Preposition, suffix |
| יְהוָ֕ה | O Yahweh | Noun proper |
| עֲשֵׂ֖ה | act | Verb, Qal, imperative second person masculine singular |
| לְמַ֣עַן | for [the] sake of | Particle |
| שְׁמֶ֑ךָ | name your | Noun common masculine singular construct, suffix |
| כִּֽי־ | for | Particle |
| רַבּ֥וּ | they are many | Verb, Qal, perfect third person common plural |
| מְשׁוּבֹתֵ֖ינוּ | apostasies our | Noun common feminine plural construct, suffix |
| לְךָ֥ | to you | Preposition, suffix |
| חָטָֽאנוּ׃ | we have sinned | Verb, Qal, perfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Although our iniquities testify against us, O LORD, act for the sake of Your name. Indeed, our rebellions are many; we have sinned against You. |
| KJV | ¶ O LORD, though our iniquities testify against us, do thou it for thy name’s sake: for our backslidings are many; we have sinned against thee. |
| ASV | Though our iniquities testify against us, work thou for thy name’s sake, O Jehovah; for our backslidings are many; we have sinned against thee. |
| YLT | Surely our iniquities have testified against us, O Jehovah, work for Thy name's sake, For many have been our backslidings, Against Thee we have sinned. |
| WEB | Though our iniquities testify against us, work for your name’s sake, Yahweh; for our rebellions are many. We have sinned against you. |
| BBE | Though our sins give witness against us, do something, O Lord, for the honour of your name: for again and again we have been turned away from you, we have done evil against you. |
Where they part company is in the rendering of חָטָאנוּ — see How Translations Differ.
The structure features a main clause followed by a direct address and an imperative, emphasizing the urgency of the plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
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 14:7
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 — A Lament for Droughtgenerated
Jeremiah 14:7 reflects a communal cry from the people of Israel during a time of drought and distress. They recognize their iniquities and seek Yahweh's mercy, emphasizing the importance of His name and reputation. This passage highlights the relationship between human sinfulness and divine response, as the people turn to God for help amidst their suffering, much like the themes found in Psalm 51:1-2 where David also pleads for mercy and cleansing from sin.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 59:12 | For our transgressions are multiplied before You, and our sins testify against us. Our transgressions are indeed with us, and we know our iniquities: |
| 2 | Hosea 5:5 | Israel’s arrogance testifies against them; Israel and Ephraim stumble in their iniquity; even Judah stumbles with them. |
| 3 | Hosea 7:10 | Israel’s arrogance testifies against them, yet they do not return to the LORD their God; despite all this, they do not seek Him. |
| 4 | Jeremiah 14:20–21 | We acknowledge our wickedness, O LORD, the guilt of our fathers; indeed, we have sinned against You. |
| 5 | Deuteronomy 32:27 | if I had not dreaded the taunt of the enemy, lest their adversaries misunderstand and say: ‘Our own hand has prevailed; it was not the LORD who did all this.’” |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — עֲוֹנֵ֙ינוּ֙, 'a.vo.Nei.nugenerated
The word עָוֹן (avon) refers to iniquity or moral evil, encompassing guilt and the consequences of wrongdoing. In this verse, it is used in the plural form, indicating the collective sins of the people. The parsing as a common masculine plural construct with a suffix indicates possession, meaning 'our iniquities'.
This term is significant in the context of confession, as it acknowledges the moral failings that testify against the people, urging them to seek God's intervention. It emphasizes the weight of their sins and the need for divine action to restore their relationship with Yahweh.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains multiple clauses, with the main clause being עֲוֹנֵ֙ינוּ֙ עָ֣נוּ, our iniquities testify. This clause is followed by a direct address to Yahweh, indicating the urgency of their plea.
The structure emphasizes the people's confession and their appeal to Yahweh's character, with subordinate clauses detailing their condition and request for action, highlighting the interconnectedness of their sin and God's name.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֕ה as κύριε (kurie), which is a common rendering for the divine name, emphasizing the lordship of God. This choice reflects the reverence with which the translators approached the text.
The Greek word ἡμῶν corresponds to עֲוֹנֵ֙ינוּ֙, indicating possession and personal responsibility for the iniquities, maintaining the original meaning in the context of communal confession.
In plain words — the whole versegenerated
Jeremiah 14:7 shows the people of Israel recognizing their sins and asking Yahweh to act on their behalf. They confess that their iniquities testify against them and plead for His help for the sake of His name. This verse emphasizes the importance of acknowledging wrongdoing and seeking God's mercy.
Frequently Asked Questionsgenerated
It means that the people's sins are evident and serve as evidence of their wrongdoing before God, highlighting their need for repentance and divine intervention.
They appeal to God's reputation and honor, asking Him to act not only for their sake but also to uphold His own name among the nations.
The term 'rebellions' refers to the people's faithlessness and backslidings, emphasizing their repeated turning away from God and the gravity of their situation.
This verse illustrates the biblical understanding of sin as a moral failing that separates people from God, necessitating confession and a plea for mercy.
Reflection Questionsgenerated
- In what ways can I acknowledge my own shortcomings before God?
- How does understanding the nature of sin help me in my relationship with God?
- What does it mean to act for the sake of God's name in my life?
- How can I encourage others to seek God's mercy in their struggles?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 14:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord, though our iniquities testify against us,.... That we deserve such judgments to be inflicted on us; and that God is righteous in bringing them; and we are altogether undeserving of the favour now about to be asked.
Read John Gill on Jeremiah 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee.
Read Robert Jamieson on Jeremiah 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prophet having described their misery, both in the cause of it, the drought for want of rain, and the effects of it, he applieth himself to that God who he knew was he who alone could give the former and the latter rain; confessing that their sins and backslidings were very many, and testified against them that they had deserved God’ s severe scourge, and God was righteous in what of this nature he had done against them. But yet, saith he, do thou it; that is, do thou what we desire, and what we stand in need of; give us rain; though not for our sake, we deserve no such kindness from thee, yet for thy name’ s sake, thy word, or promise; or rather, hear for thine honour and glory’ sake.…
Read Matthew Poole on Jeremiah 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 14:7 O LORD, though our iniquities testify against us, do thou [it] for thy name’ s sake: for our backslidings are many; we have sinned against thee.Ver. 7. O Lord, though our iniquities testify against us.] Though our guilty consciences bring in large rolls of indictment written against us within and without, and spread before thee. Do it for thy name’ s sake.] Heb., Do. A short but pithy petition. So Jeremiah 14:9, "Leave us not."
Read John Trapp on Jeremiah 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) O Lord . . .—From the picture of suffering the prophet turns to a prayer for pardon and a confession of sins. He is sure that the drought has not come without cause, and that it calls men to repentance. Do thou it.—Better, more generally, act thou, not according to the rigour of inexorable justice, but according to the Name which witnesses of mercy and long-suffering (Exodus 34:6).
Read Charles John Ellicott on Jeremiah 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. O Lord, though our iniquities testify against us] We deeply acknowledge that we have sinned, and deserve nothing but death. Yet act for thy name's sake-work in our behalf, that we perish not.
Read AdamClarke on Jeremiah 14 →CambridgeThe Cambridge Bible for Schools and Colleges7–10. See summary at commencement of the section. Is the intercession (a) the prophet’s own, or (b) put by him into the mouth of the people? Co. supports (b) as indicated by Jeremiah 14:10, where the Lord’s reply is addressed to them. It is true that Jeremiah 14:11 implies (a), but see note there. Du. on the other hand supports (a) but holds that the words are an ironical attack on the people’s obstinate confidence in Jehovah’s goodwill, while Erbt goes so far as to maintain that the prophet here bitterly parodies the words of the people assembled on a day of humiliation and prayer because of the drought. But the words are probably uttered in all seriousness, and ch. Jeremiah 15:1 supports…
Read Cambridge on Jeremiah 14 →Albert Barnes1798–1870Barnes' Notes on the BibleDo thou it - Rather, “deal thou, act thou for Thy Name’s sake, i. e., not according to the strict measure of right and wrong, but as a God merciful and gracious.
Read Albert Barnes on Jeremiah 14 →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
Although our iniquities testify against us, O LORD, act for the sake of Your name. Indeed, our rebellions are many; we have sinned against You.
Though our iniquities testify against us, work for your name’s sake, Yahweh; for our rebellions are many. We have sinned against you.
Although our iniquities testify against us, O LORD, act for the sake of Your name. Indeed, our rebellions are many; we have sinned against You.
Then I said, “O Lord, intervene for the honor of your name even though our sins speak out against us. Indeed, we have turned away from you many times. We have sinned against you.
Tyndale line
¶ O LORD, though our iniquities testify against us, do thou it for thy name’s sake: for our backslidings are many; we have sinned against thee.
Though our iniquities testify against us, work thou for thy name’s sake, O Jehovah; for our backslidings are many; we have sinned against thee.
Though our iniquities testify against us, work thou for thy name’s sake, O LORD: for our backslidings are many; we have sinned against thee.
O LORD, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee.
O Lord, though our iniquities testifie against vs, deale with vs according to thy name: for our rebellions are many, we sinned against thee.
Strictly literal
Jehovah, though our iniquities testify against us, do thou act for thy name's sake; for our backslidings are many — we have sinned against thee.
Surely our iniquities have testified against us, O Jehovah, work for Thy name's sake, For many have been our backslidings, Against Thee we have sinned.
Surely our iniquities have testified against us, || O YHWH, work for Your Name’s sake, || For our backslidings have been many, || We have sinned against You.
If our iniquities testify against us, O Lord, do thou act for the sake of thy name; for our backslidings are many; against thee have we sinned.
Even though our iniquities testify against us, Yahweh, act for the sake of your name. For our faithless actions increase; we have sinned against you.
From the Latin
If our iniquities have testified against us, O Lord, do thou it for thy name’s sake, for our rebellions are many, we have sinned against thee.
Simplified
Even though our sins give evidence against us, Lord, please do something for us because of your good nature. Yes, we have rebelled against you so often; we have sinned against you.
Though our sins give witness against us, do something, O Lord, for the honour of your name: for again and again we have been turned away from you, we have done evil against 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 and the Septuagint align closely, with the Septuagint preserving the meaning of the Hebrew text. The Dead Sea Scrolls show some restoration but agree with the Masoretic Text in the essential message, highlighting the community's acknowledgment of sin and plea for divine action.
אִם־ עֲוֹנֵ֙ינוּ֙ עָ֣נוּ בָ֔נוּ יְהוָ֕ה עֲשֵׂ֖ה לְמַ֣עַן שְׁמֶ֑ךָ כִּֽי־ רַבּ֥וּ מְשׁוּבֹתֵ֖ינוּ לְךָ֥ חָטָֽאנוּ׃
13 of the 13 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.
[אם] [עוני׳נו] [ענו] ב׳נו יהוה עשה למען שמ׳ך כי רבו משובתי׳נו ל׳ך [חטאנו]
7 words on the leather — 2 partly restored, 4 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 14:7
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
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-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HRd/Sp1bp — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
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…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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…
רָבַב (rabab) is a Hebrew verb meaning to be or become many or much. It conveys the idea of increase, especially in number, and can also imply multiplication by the myriad. The entries suggest a range of meanings, including becoming great or long in terms of journey, and the Pual form specifically refers to ten thousands.
[רָבַב] vb. be or become, many, much
base
H7231 רָבַב be or become, many, much
7231 rabab raw-bab'
a primitive root; properly, to cast together (compare 7241),
i.e. increase, especially in number; also (as denominative
from 7233) to multiply by the myriad:--increase, be
many(-ifold), be more, multiply, ten thousands.
see HEBREW for 07241
see HEBREW for 07233
רָבַב (ra.vav) — to multiply.
1) to be or become many, be or become much, be or become great
1a)(Qal)
1a1) to be or become many
1a2) to be or become great
1a3) to be long (of journey)
2) (Pual) ten thousands
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
מְשׁוּבָה (mshuwbah) refers to concepts of turning back or apostasy, indicating a turning away from faithfulness. It is derived from the root meaning to turn back. The entries consistently highlight its association with backsliding and faithlessness.
[מְשׁוּבָה], מְשֻׁבָה n.f. turning back, apostasy
base
H4878 מְשׁוּבָה, מְשֻׁבָה
4878 mshuwbah mesh-oo-baw'
or mshubah {mesh-oo-baw'}; from 7725;
apostasy:--backsliding, turning away.
see HEBREW for 07725
מְשׁוּבָה (me.shu.vah) — faithlessness.
turning away, turning back, apostasy, backsliding
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bp
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp