Menu

Jeremiah 15:17 — Word Study

Depth

WLCלֹֽא־ יָשַׁ֥בְתִּי בְסוֹד־ מְשַׂחֲקִ֖ים וָֽאֶעְלֹ֑ז מִפְּנֵ֤י יָֽדְךָ֙ בָּדָ֣ד יָשַׁ֔בְתִּי כִּֽי־ זַ֖עַם מִלֵּאתָֽנִי׃ ס

BSAI neverlôʼ satyâshab [did not dwell or remain] with the bandçôwd of revelerssâchaq [mockers, those who laugh in contempt] nor did I celebrate with themʻâlaz [rejoice, exult] Becausepânîym Your hand was on meyâd [power, direction] I satyâshab alonebâdâd [in isolation, separated] forkîy You have filled memâlêʼ with indignationzaʻam [intense anger, fury, a strong sense of displeasure]

Word
Listen & take awayJeremiah 15
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 17 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (mi.le.Ta.ni) — no per-word recordings of the Hebrew exist to link to.
Take it away
Jeremiah 15:17quick helps
In a sentenceJeremiah expresses his separation from the revelers due to God's powerful influence on him.
Who is speakingJeremiah, speaking about his experience and feelings.
Where we areIn a reflection on his isolation and the reasons behind it.
The hard wordזַ֖עַם
Take awayJeremiah's solitude is a result of God's hand upon him, filling him with indignation.
7 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbיָשַׁב The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 15:17

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 — Jeremiah's Lamentgenerated

16Your words were found, and I ate them. Your words became my joy and my heart’s delight. For I bear Your name, O LORD God of Hosts.
17I never sat with the band of revelers, nor did I celebrate with them. Because Your hand was on me, I sat alone, for You have filled me with indignation.
18Why is my pain unending, and my wound incurable, refusing to be healed? You have indeed become like a mirage to me— water that is not there.
19Therefore this is what the LORD says: “If you return, I will restore you; you will stand in My presence. And if you speak words that are noble instead of worthless, you will be My spokesman. It is they who must turn to you, but you must not turn to them.

Jeremiah 15:17 reflects the prophet's deep sense of isolation from those who revel in mockery and celebration. He emphasizes that his solitude is not merely a choice but a consequence of God's powerful influence on his life, which fills him with a strong sense of indignation. This lamentation is part of a larger discourse where Jeremiah grapples with his prophetic calling and the emotional toll it takes on him.


Cross References

ReferenceText (BSB)
1Psalm 1:1Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers.
2Psalm 26:4–5I do not sit with deceitful men, nor keep company with hypocrites.
32 Corinthians 6:17“Therefore come out from among them and be separate, says the Lord. Touch no unclean thing, and I will receive you.”
4Jeremiah 13:17But if you do not listen, I will weep in secret because of your pride. My eyes will overflow with tears, because the LORD’s flock has been taken captive.
5Lamentations 3:28Let him sit alone in silence, for God has disciplined him.

The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to


The Key Word יָשַׁ֥בְתִּי, ya.Shav.tigenerated

The verb יָשַׁב (yashab) means to sit, dwell, or remain. In this context, it indicates Jeremiah's refusal to associate with the revelers, highlighting his commitment to his prophetic role and the seriousness of his mission.

The use of the perfect tense here emphasizes a completed action — Jeremiah did not sit with them at any time. This reinforces his isolation and the personal cost of his prophetic calling.


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 finite verb יָשַׁ֥בְתִּי, I sat, governs the main clause, with several phrases providing context: a negation, a prepositional phrase describing the assembly, and a second clause explaining the reason for his isolation.

The structure emphasizes Jeremiah's refusal to join the revelers and the direct consequence of God's hand upon him, which leads to his solitude.


Septuagint Backgroundgenerated

The Septuagint translates יָשַׁ֥בְתִּי as ἐκάθισα (ekathisa), meaning 'I sat,' maintaining the same meaning but with a different Greek verb. This choice aligns with the Greek understanding of sitting as a physical and metaphorical position.

The term מְשַׂחֲקִ֖ים is rendered as παιζόντων (paizontōn), which carries a connotation of playful or mocking behavior, emphasizing the contempt Jeremiah feels towards their actions.


In plain words — the whole versegenerated

Jeremiah 15:17 shows Jeremiah's refusal to join the revelers, stating he sat alone because of God's powerful influence on him, which filled him with indignation. His solitude reflects his commitment to his prophetic calling.


Frequently Asked Questionsgenerated

What does Jeremiah mean by 'I never sat with the band of revelers'?

Jeremiah is expressing his separation from those who mock and celebrate in a way that contradicts his prophetic mission.

Why does Jeremiah feel filled with indignation?

He feels this way because of God's hand upon him, which leads him to experience strong emotions against the actions of the revelers.

What is the significance of sitting alone?

Sitting alone signifies Jeremiah's isolation due to his commitment to God and his prophetic role, contrasting with the revelers' carefree attitude.

How does this verse connect to the broader context of Jeremiah's writings?

This verse highlights Jeremiah's struggles as a prophet, emphasizing the emotional and spiritual toll of his calling amidst a society that revels in sin.


Reflection Questionsgenerated

  1. In what ways do I feel called to stand apart from societal norms that contradict my values?
  2. How can I better understand the emotions of those who feel isolated or different due to their beliefs?
  3. What are some instances where I have felt God's hand guiding me, even in difficult situations?
  4. How can I express my indignation towards injustices in a constructive way?

The early church on this verse — how the Fathers read it

The early Church Father Jerome comments on this verse, noting Jeremiah's isolation and the emotional impact of God's influence on him.

JeromeVerse 17, 18. c. 347–420
I did not sit in the council of the jesters, and I boasted (or feared) from the face of your hand: I sat alone, for you filled me with bitterness ((Vulgate: threat)).
Early Church Fathers on Jeremiah 15 →

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on Jeremiah 15:17 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

I sat not in the assembly of the mockers, nor rejoiced,.... With them, the mockers; or, "those that make merry" (r); as the word is rendered in Jeremiah 30:19, and so the Targum, "those that sing;''

Read John Gill on Jeremiah 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.

Read Robert Jamieson on Jeremiah 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

I sat not in the assembly of the mockers, nor rejoiced, some, and those the most, interpret these words as an argument the prophet useth with God to obtain his favour, because though the country was full of wicked men, such as scoffed at the denouncings of God’ s judgments, yet he had no share with them; therefore he desires he might have no share with those wicked men, in whose company he had no delight, and in whose profane contempt of God he had no share: but the learned author of our English Annotations thinks (and that very probably, if we consider what follows) that the words should rather be translated thus, I sat not in the assemblies of those that made merry; intimating, that…

Read Matthew Poole on Jeremiah 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Jeremiah 15:17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.Ver. 17. I sat not in the assembly of the mockers.] That scoffed and mocked at God’ s messages and menaces. Or, I have not sat in the assembly of those that make merry; sed serius fui, spiransque compunctionem; I came not at feasts and merry meetings since I became a prophet. I sat alone.] As Moses in like case did.

Read John Trapp on Jeremiah 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(17) In the assembly of the mockers.—Rather, of the mirthful. The word, which is the same as that found in Isaac (= laughter), does not necessarily imply an evil or cynical mirth, like that of the “scorner” of Psalms 1:1. What is meant is, that from the time of his consecration to his office the prophet’s life had not been as the life of other men, but had been marked by a strange loneliness, filled with the consuming wrath of Jehovah against the evils that surrounded him. The “hand” of Jehovah is used here, as in Ezekiel 1:3; Ezekiel 3:22; Ezekiel 8:1, for the special overpowering consciousness of the fulness of inspiration.

Read Charles John Ellicott on Jeremiah 15 →
CambridgeThe Cambridge Bible for Schools and Colleges

17. because of thy hand] Thy firm, compelling grasp. Cp. Isaiah 8:11; Ezekiel 1:3; Ezekiel 37:1.

Read Cambridge on Jeremiah 15 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

17. Assembly of the mockers — Literally, laughers. Those that make merry. Though young when called, yet he had led not a frivolous but a serious life.

Read Daniel Denison Whedon on Jeremiah 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

BSBBerean Standard Bible2020

I never sat with the band of revelers, nor did I celebrate with them. Because Your hand was on me, I sat alone, for You have filled me with indignation.

WEBWorld English Bible2000

I didn’t sit in the assembly of those who make merry and rejoice. I sat alone because of your hand, for you have filled me with indignation.

MSBMajority Standard Bible2022

I never sat with the band of revelers, nor did I celebrate with them. Because Your hand was on me, I sat alone, for You have filled me with indignation.

NETBNew English Translation2006

I did not spend my time in the company of other people, laughing and having a good time. I stayed to myself because I felt obligated to you and because I was filled with anger at what they had done.

Tyndale line

KJVKing James Version1611

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.

ASVAmerican Standard Version1901

I sat not in the assembly of them that make merry, nor rejoiced; I sat alone because of thy hand; for thou hast filled me with indignation.

RVARevised Version, American1894

I sat not in the assembly of them that make merry, nor rejoiced: I sat alone because of thy hand; for thou hast filled me with indignation.

NWBWebster's Bible1833

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.

GNVGeneva Bible1599

I sate not in the assembly of the mockers, neither did I reioyce, but sate alone because of thy plague: for thou hast filled me with indignation.

Strictly literal

DBYDarby Translation1890

I sat not in the assembly of the mockers, nor exulted: I sat alone because of thy hand; for thou hast filled me with indignation.

YLTYoung's Literal Translation1862

I have not sat in an assembly of deriders, Nor do I exult, because of thy hand, — Alone I have sat, For [with] indignation Thou hast filled me.

LSVLiteral Standard Version2020

I have not sat in an assembly of deriders, || Nor do I exult, because of your hand—I have sat alone, || For You have filled me [with] indignation.

ILTInterlinear Literal Translation2000

I sat not in the assembly of the mirthful, and was rejoiced; because of thy inspiration I sat solitary; for thou hadst filled me with indignation.

ULBUnlocked Literal Bible2017

I did not sit in the circle of those who celebrated or rejoiced. I sat in solitude because of your powerful hand, for you filled me with indignation.

From the Latin

DRADouay-Rheims (Challoner)1899

I sat not in the assembly of jesters, nor did I make a boast of the presence of thy hand: I sat alone, because thou hast filled me with threats.

Simplified

FBVFree Bible Version2020

I didn't join in with a bunch of jokers as they had fun. I stayed by myself because you have called me, and you have filled me with outrage.

BBEBible in Basic English1949

I did not take my seat among the band of those who are glad, and I had no joy; I kept by myself because of your hand; for you have made me full of wrath.

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.

clauseclauseadverbialלֹֽאnotverbיָשַׁ֥בְתִּיI.satprepositional phrase · prepositionalבְin.[the]noun phraseסוֹדassemblyמְשַׂחֲקִ֖יםof.merry.makersוָֽandclauseverbאֶעְלֹ֑זI.rejoicedclauseprepositional phrase · prepositionalמִbecausenoun phraseפְּנֵ֤יofnoun phraseיָֽדְhandךָ֙youradverbialבָּדָ֣דaloneverbיָשַׁ֔בְתִּיI.satכִּֽי(dm)clauseadverbialזַ֖עַםindignationverbמִלֵּאתָֽyouobjectנִיfilled.me

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 agree closely, with 12 of the 12 words matched. This indicates a strong consistency in the transmission of this verse across these ancient texts.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

לֹֽא־ יָשַׁ֥בְתִּי בְסוֹד־ מְשַׂחֲקִ֖ים וָֽאֶעְלֹ֑ז מִפְּנֵ֤י יָֽדְךָ֙ בָּדָ֣ד יָשַׁ֔בְתִּי כִּֽי־ זַ֖עַם מִלֵּאתָֽנִי׃ ס

Septuagintthe Greek the translators chose, word by word
לֹֽא־οὐκיָשַׁ֥בְתִּיἐκάθισαבְסוֹד־συνεδρίῳמְשַׂחֲקִ֖יםπαιζόντωνוָֽאֶעְלֹ֑זεὐλαβούμηνמִפְּנֵ֤יπροσώπουיָֽדְךָ֙σουבָּדָ֣דμόναςיָשַׁ֔בְתִּיἐκαθήμηνכִּֽי־ὅτιזַ֖עַםπικρίαςמִלֵּאתָֽנִי׃ סἐνεπλήσθην

12 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.

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.

Jeremiah 15:17לֹאnotnotלֹאיָשַׁבI satI satיָשַׁבסוֹדin [the] asin [the] assembסוֹדשָׂחַקmerry makermerry makersשָׂחַקעָלַזand I rejoiand I rejoicedעָלַזפָּנֶהbecause ofbecause ofפָּנֶהיָדhand yourhand yourיָדבָּדָדalonealoneבָּדָדיָשַׁבI satI satיָשַׁבכִּיforforכִּיזַ֫עַםindignationindignationזַ֫עַםמָלֵאyou filled you filled meמָלֵאיָסַדto foundto foundיָסַדפָּנָהCorner (GaCorner (Gate)פָּנָהכַּףpalmpalmכַּףבָּדַדbe alonebe aloneבָּדַדזָעַםbe indignabe indignantזָעַםבֶּ֫טַחsecuritysecurityבֶּ֫טַחכְּנַעֲנִיCanaanitesCanaanitessכְּנַעֲנִייָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדרָכִילslanderslanderרָכִיליָעַץto adviseto adviseיָעַץלָעַגto mockto mockלָעַגשַׁעֲשֻׁעִיםdelightdelightשַׁעֲשֻׁעִיםשְׁכֶםShechemShechemשְׁכֶםחָלַקto divideto divideחָלַקסָתַרto hideto hideסָתַרנוּסto fleeto fleeנוּסחָזָקstrongstrongחָזָק
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Jeremiah 15:17

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.

not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
לֹֽא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
יָשַׁ֥בְתִּיya.Shav.ti I sat H3427 Verb · Qal · perfect first person common singular
1,079× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Amplified meaning
did not dwell or remain
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָשַׁב 1090 vb. sit, remain, dwell

Qal

sit

sit, sit down

sit down

sit = be set (as a jewel)

remain, stay, tarry

with special emphasis of qualifying phr.

dwell, have one’s abode

of a land or city, sit, abide, seated in its place, fig. for be inhabited

Niph. be inhabited, of land

Pi. and they shall set their encampments in thee

Hiph.

cause to sit

cause to abide

cause to dwell

cause cities to be inhabited

marry (prop. give a dwelling to)

Hoph. and ye be made to dwell alone in the midst of the land

base

Brown-Driver-Briggs glosses

H3427 יָשַׁב sit, remain, dwell

Strong's Hebrew Dictionary

3427 yashab yaw-shab'

a primitive root; properly, to sit down (specifically as

judge. in ambush, in quiet); by implication, to dwell, to

remain; causatively, to settle, to marry:--(make to)

abide(-ing), continue, (cause to, make to) dwell(-ing), ease

self, endure, establish, X fail, habitation, haunt, (make to)

inhabit(-ant), make to keep (house), lurking, X marry(-ing),

(bring again to) place, remain, return, seat, set(- tle),

(down-)sit(-down, still, -ting down, -ting (place) -uate),

take, tarry.

Translators Brief Hebrew Lexicon

יָשַׁב (ya.shav) — to dwell.

1) to dwell, remain, sit, abide

1a) (Qal)

1a1) to sit, sit down

1a2) to be set

1a3) to remain, stay

1a4) to dwell, have one's abode

1b) (Niphal) to be inhabited

1c) (Piel) to set, place

1d) (Hiphil)

1d1) to cause to sit

1d2) to cause to abide, set

1d3) to cause to dwell

1d4) to cause (cities) to be inhabited

1d5) to marry (give an dwelling to)

1e) (Hophal)

1e1) to be inhabited

1e2) to make to dwell

Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singular
HVqp1cs
not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
בְסוֹד־ve.sod- in [the] assembly of H5475 Preposition · noun common masculine singular construct
21× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a council or gathering of people for discussion, and can also mean a secret or intimate conversation with God.
Tyndale gloss
counsel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סוֹד (sod) refers to a council or assembly, often implying intimacy and close deliberation among its members. It encompasses meanings such as secret counsel and familiar conversation, particularly in the context of discussions among friends or with God. The term is derived from a root meaning 'to consult' and highlights the importance of shared deliberation.

Brown-Driver-Briggs Hebrew Lexicon (full)

סוֹד n.[m.] council, counsel

base

Brown-Driver-Briggs glosses

H5475 סוֹד council, counsel

Strong's Hebrew Dictionary

5475 cowd sode

from 3245; a session, i.e. company of persons (in close

deliberation); by implication, intimacy, consultation, a

secret:--assembly, consel, inward, secret (counsel).

see HEBREW for 03245

Translators Brief Hebrew Lexicon

סוֹד (sod) — counsel.

1) council, counsel, assembly

1a) council (of familiar conversation)

1a1) divan, circle (of familiar friends)

1a2) assembly, company

1b) counsel

1b1) counsel (itself)

1b2) secret counsel

1b3) familiar converse, intimacy (with God)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular construct
HR/Ncmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
מְשַׂחֲקִ֖יםme.sa.cha.Kim merry makers H7832 Verb · Piel · participle (active) masculine plural
36× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to laugh, often in contempt or derision, as seen in Genesis 21:9 when Ishmael mocks Isaac. It can also mean to play or make sport, like in Psalm 104:26 where God plays with the whale. In the Bible, it appears over 50 times, including in the book of Job.
Amplified meaning
mockers, those who laugh in contempt
Tyndale gloss
to laugh
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׂחַק (sachaq) is a Hebrew verb meaning to laugh, with connotations of playfulness and mockery. It can express laughter in pleasure or derision, as well as the act of playing or making sport. The entries indicate various forms, such as Qal for general laughter, Piel for making sport, and Hiphil for mockery.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׂחַק vb. laugh

Qal 

laugh at

appar. of friendly laugh

sport, play

Pi.

make sport

jest

play

Hiph. (declar.) they uttered mockery

base

Brown-Driver-Briggs glosses

H7832 שָׂחַק laugh

Strong's Hebrew Dictionary

7832 sachaq saw-khak'

a primitive root; to laugh (in pleasure or detraction); by

implication, to play:--deride, have in derision, laugh, make

merry, mock(-er), play, rejoice, (laugh to) scorn, be in

(make) sport.

Translators Brief Hebrew Lexicon

שָׂחַק (sa.chaq) — to laugh.

1) to laugh, play, mock

1a) (Qal)

1a1) to laugh (usually in contempt or derision)

1a2) to sport, play

1b) (Piel)

1b1) to make sport

1b2) to jest

1b3) to play (including instrumental music, singing, dancing)

1c) (Hiphil) to laugh mockingly

Morphologythe parsing behind the code
Berean parsing
V-Piel — Verb · Piel · participle (active) masculine plural
HVprmpa
not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
וָֽאֶעְלֹ֑זva.'e'.Loz and I rejoiced H5937 Verb · Qal · sequential imperfect first person common singular
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To exult means to jump for joy or rejoice triumphantly. It is used in the Bible to describe feelings of great happiness or celebration, like in Psalm 108:7 where it says God will exult over his people.
Amplified meaning
rejoice, exult
Tyndale gloss
to exult
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָלַז (alaz) is a primitive root meaning to exult or rejoice. It conveys a sense of jumping for joy and encompasses feelings of triumph and joyfulness. The entries consistently emphasize its use in expressing exuberant joy.

Brown-Driver-Briggs Hebrew Lexicon (full)

[עָלַז] vb. exult

base

Brown-Driver-Briggs glosses

H5937 [עָלַז] exult

Strong's Hebrew Dictionary

5937 `alaz aw-laz'

a primitive root; to jump for joy, i.e. exult:--be joyful,

rejoice, triumph.

Translators Brief Hebrew Lexicon

עָלַז (a.laz) — to exult.

(Qal) to exult, rejoice, triumph

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singular
Hc/Vqw1cs
not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
מִפְּנֵ֤יmi.pe.Nei because of H6440 Preposition · noun common masculine plural construct
2,127× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.
Tyndale gloss
face
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.

Brown-Driver-Briggs Hebrew Lexicon (full)

[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces

face, faces

presence, person

technically, see one's face, i.e. appear before one, in one's presence

face of seraphim

face of animals

face (= surface) of ground

as adv.loc. before

for other phrases

with prepositions

base

Brown-Driver-Briggs glosses

H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces

. . presence, person

. technically, see one's face, i.e. appear before one, in one's presence

. face of seraphim

. face of animals

. face (= surface) of ground

. as adv. loc. before

. for other phrases

. with prepositions

Strong's Hebrew Dictionary

6440 paniym paw-neem'

plural (but always as singular) of an unused noun (paneh

{paw-neh'}; from 6437); the face (as the part that turns);

used in a great variety of applications (literally and

figuratively); also (with prepositional prefix) as a

preposition (before, etc.):--+ accept, a-(be- )fore(-time),

against, anger, X as (long as), at, + battle, + because (of),

+ beseech, countenance, edge, + employ, endure, + enquire,

face, favour, fear of, for, forefront(-part), form(-er

time, -ward), from, front, heaviness, X him(-self), +

honourable, + impudent, + in, it, look(-eth) (- s), X me, +

meet, X more than, mouth, of, off, (of) old (time), X on,

open, + out of, over against, the partial, person, + please,

presence, propect, was purposed, by reason of, + regard, right

forth, + serve, X shewbread, sight, state, straight, + street,

X thee, X them(-selves), through (+ - out), till, time(-s)

Read the full entry →
Translators Brief Hebrew Lexicon

פָּנֶה (pa.neh) — face: before.

: before/to/front

1) face

1a) face, faces

1b) presence, person

1c) face (of seraphim or cherubim)

1d) face (of animals)

1e) face, surface (of ground)

1f) as adv of loc/temp

1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before

1g) with prep

1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of

פָּנֶה (pa.neh) — face.

: face

1) face

1a) face, faces

1b) presence, person

1c) face (of seraphim or cherubim)

1d) face (of animals)

1e) face, surface (of ground)

1f) as adv of loc/temp

1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before

1g) with prep

1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-cp — Preposition · noun common masculine plural construct
HR/Ncmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

The company it keepswords that stand beside it more often than chance
not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
יָֽדְךָ֙ya.de.Kha hand your H3027 Noun common both singular construct · suffix
1,619× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, 'yad' refers to an open hand, symbolizing power or direction. It can also mean strength or a part of something, like a side or a share. The word is used in many contexts, including anatomy and everyday life.
Amplified meaning
power, direction
Tyndale gloss
hand
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָד 1604 n.f. hand

hand

Fig. = strength, power

Fig. = side

יָד is used in various special, technical senses:—

sign, monument

part, fractional part or share

time, repetition

axle-trees

stays, supports for laver

tenons on sides of boards of tabernacle

a (beckoning) hand

יַד with prep.

base

Brown-Driver-Briggs glosses

H3027 יָד hand . hand

. Fig. = strength, power

. Fig. = side

. יָד is used in various special, technical senses:— . sign, monument

. part, fractional part or share

. time, repetition

. axle-trees

. stays, supports for laver

. tenons on sides of boards of tabernacle

. a (beckoning) hand

. יַד with prep.

Strong's Hebrew Dictionary

3027 yad yawd

a primitive word; a hand (the open one (indicating power,

means, direction, etc.), in distinction from 3709, the closed

one); used (as noun, adverb, etc.) in a great variety of

applications, both literally and figuratively, both proximate

and remote (as follows):--(+ be) able, X about, + armholes,

at, axletree, because of, beside, border, X bounty, + broad,

(broken-)handed, X by, charge, coast, + consecrate, +

creditor, custody, debt, dominion, X enough, + fellowship,

force, X from, hand(-staves, -y work), X he, himself, X in,

labour, + large, ledge, (left-)handed, means, X mine,

ministry, near, X of, X order, ordinance, X our, parts, pain,

power, X presumptuously, service, side, sore, state, stay,

draw with strength, stroke, + swear, terror, X thee, X by

them, X themselves, X thine own, X thou, through, X throwing,

+ thumb, times, X to, X under, X us, X wait on, (way-)side,

Read the full entry →
Translators Brief Hebrew Lexicon

יָד (yad) — hand.

: hand/arm[anatomy]

1) hand

1a) hand (of man)

1b) strength, power (fig.)

1c) side (of land), part, portion (metaph.) (fig.)

1d) (various special, technical senses)

1d1) sign, monument

1d2) part, fractional part, share

1d3) time, repetition

1d4) axle-trees, axle

1d5) stays, support (for laver)

1d6) tenons (in tabernacle)

1d7) a phallus, a hand (meaning unsure)

1d8) wrists

יָד (yad) — hand: power.

: hand/arm[anatomy]

1) hand

1a) hand (of man)

1b) strength, power (fig.)

1c) side (of land), part, portion (metaph.) (fig.)

1d) (various special, technical senses)

1d1) sign, monument

1d2) part, fractional part, share

1d3) time, repetition

1d4) axle-trees, axle

1d5) stays, support (for laver)

1d6) tenons (in tabernacle)

1d7) a phallus, a hand (meaning unsure)

1d8) wrists

יָד (yad) — hand: themselves.

: hand/arm[anatomy]

1) hand

1a) hand (of man)

1b) strength, power (fig.)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-cs | Suff — Noun common both singular construct · suffix
HNcbsc/Sp2ms
not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
בָּדָ֣דba.Dad alone H910 Noun common · masculine singular absolute
11× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Isolation or separation is the meaning of this Hebrew word. It can describe a place or situation that is alone or desolate. The KJV translates it as alone, desolate, or solitary.
Amplified meaning
in isolation, separated
Tyndale gloss
isolation
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בָּדָד (badad) refers to concepts of isolation and separation. It can describe both a state of being alone and a physical separation, such as an isolated city. The word is derived from a root meaning to separate, and it encompasses meanings like desolate and solitary.

Brown-Driver-Briggs Hebrew Lexicon (full)

בָּדָד n.[m.] isolation, separation

base

Brown-Driver-Briggs glosses

H910 בָּדָד isolation, separation

Strong's Hebrew Dictionary

910 badad baw-dawd'

from 909; separate; adverb, separately:--alone, desolate,

only, solitary.

see HEBREW for 0909

Translators Brief Hebrew Lexicon

בָּדָד (ba.dad) — isolation.

1) isolation, withdrawal, separation

1a) an isolated city

adv

2) alone

2a) security (fig.)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
יָשַׁ֔בְתִּיya.Shav.ti I sat H3427 Verb · Qal · perfect first person common singular
1,079× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָשַׁב 1090 vb. sit, remain, dwell

Qal

sit

sit, sit down

sit down

sit = be set (as a jewel)

remain, stay, tarry

with special emphasis of qualifying phr.

dwell, have one’s abode

of a land or city, sit, abide, seated in its place, fig. for be inhabited

Niph. be inhabited, of land

Pi. and they shall set their encampments in thee

Hiph.

cause to sit

cause to abide

cause to dwell

cause cities to be inhabited

marry (prop. give a dwelling to)

Hoph. and ye be made to dwell alone in the midst of the land

base

Brown-Driver-Briggs glosses

H3427 יָשַׁב sit, remain, dwell

Strong's Hebrew Dictionary

3427 yashab yaw-shab'

a primitive root; properly, to sit down (specifically as

judge. in ambush, in quiet); by implication, to dwell, to

remain; causatively, to settle, to marry:--(make to)

abide(-ing), continue, (cause to, make to) dwell(-ing), ease

self, endure, establish, X fail, habitation, haunt, (make to)

inhabit(-ant), make to keep (house), lurking, X marry(-ing),

(bring again to) place, remain, return, seat, set(- tle),

(down-)sit(-down, still, -ting down, -ting (place) -uate),

take, tarry.

Translators Brief Hebrew Lexicon

יָשַׁב (ya.shav) — to dwell.

1) to dwell, remain, sit, abide

1a) (Qal)

1a1) to sit, sit down

1a2) to be set

1a3) to remain, stay

1a4) to dwell, have one's abode

1b) (Niphal) to be inhabited

1c) (Piel) to set, place

1d) (Hiphil)

1d1) to cause to sit

1d2) to cause to abide, set

1d3) to cause to dwell

1d4) to cause (cities) to be inhabited

1d5) to marry (give an dwelling to)

1e) (Hophal)

1e1) to be inhabited

1e2) to make to dwell

Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singular
HVqp1cs
not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
כִּֽי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

The company it keepswords that stand beside it more often than chance
not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
זַ֖עַםZa.'am indignation H2195 Noun common · masculine singular absolute
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to intense anger or fury, often used to describe God's displeasure with sin. In Deuteronomy 9:19, it is used to describe God's indignation towards the Israelites for worshiping a golden calf. It is a strong feeling of anger or rage.
Amplified meaning
intense anger, fury, a strong sense of displeasure
Tyndale gloss
indignation
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

זַ֫עַם (za`am) refers to indignation or anger, particularly in the context of God's displeasure with sin. It is derived from the root word for frothing at the mouth, emphasizing a strong emotional response. The entries consistently highlight its use to convey fury and rage.

Brown-Driver-Briggs Hebrew Lexicon (full)

זַ֫עַם n.m. indignation

base

Brown-Driver-Briggs glosses

H2195 זַ֫עַם indignation

Strong's Hebrew Dictionary

2195 za`am zah'-am

from 2194; strictly froth at the mouth, i.e. (figuratively)

fury (especially of God's displeasure with sin):--angry,

indignation, rage.

see HEBREW for 02194

Translators Brief Hebrew Lexicon

זַ֫עַם (za.am) — indignation.

anger, indignation

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
not I sat in [the] assembly of merry makers and I rejoiced because of hand your alone I sat for indignation you filled me
מִלֵּאתָֽנִי׃ סmi.le.Ta.ni you filled me H4390 Verb piel perfect second person masculine singular · suffix
249× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To fill means to make something full or complete, like filling a container or fulfilling a promise. This word is used in many contexts, including being full of joy or having a job completed.
Tyndale gloss
to fill
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָלֵא 249 vb. be full, fill

Qal 99

be full, usu. c. acc. material

trans. fill

Niph.

be filled

be accomplished, ended

Pi.

fill

special uses are:

fulfil, accomplish, complete, obj. week, year, day

Pu. filled

Hithp. mass themselves against me

base

Brown-Driver-Briggs glosses

H4390 מָלֵא be full, fill .. be full, usu. c. acc. material

. trans. fill

. . be filled

. be accomplished, ended

. . fill

. special uses are:

. fulfil, accomplish, complete, obj. week, year, day

. filled

. mass themselves against me

Strong's Hebrew Dictionary

4390 male' maw-lay'

or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or

(intransitively) be full of, in a wide application (literally

and figuratively):--accomplish, confirm, + consecrate, be at

an end, be expired, be fenced, fill, fulfil, (be, become, X

draw, give in, go) full(-ly, -ly set, tale), (over-)flow,

fulness, furnish, gather (selves, together), presume,

replenish, satisfy, set, space, take a (hand-)full, + have

wholly.

Translators Brief Hebrew Lexicon

מָלֵא (ma.le) — to fill.

1) to fill, be full

1a) (Qal)

1a1) to be full

1a1a) fulness, abundance (participle)

1a1b) to be full, be accomplished, be ended

1a2) to consecrate, fill the hand

1b) (Niphal)

1b1) to be filled, be armed, be satisfied

1b2) to be accomplished, be ended

1c) (Piel)

1c1) to fill

1c2) to satisfy

1c3) to fulfil, accomplish, complete

1c4) to confirm

1d) (Pual) to be filled

1e) (Hithpael) to mass themselves against

Aramaic equivalent: me.la (מְלָא "to fill" H4391)

Morphologythe parsing behind the code
Berean parsing
V-Piel-Perf-2ms | Suff — Verb piel perfect second person masculine singular · suffix
HVpp2ms/Sp1bs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

Everything we make is available for free because of a generous community of supporters.

Donate