Jeremiah 2:22 — Word Study
WLCכִּ֤י אִם־ תְּכַבְּסִי֙ בַּנֶּ֔תֶר וְתַרְבִּי־ לָ֖ךְ בֹּרִ֑ית נִכְתָּ֤ם עֲוֹנֵךְ֙ לְפָנַ֔י נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃
BSAAlthoughkîy you washkâbaç▸ with lyenether [using natron or nitre] and use an abundancerâbâh▸ [plenty of] of soapbôrîyth the stainkâtham△ [permanent mark, defilement] of your guiltʻâvôn [iniquity, moral evil] is still before Mepânîym [in My presence, face to face] declaresnᵉʼum the LordʼĂdônây [Adonay, the sovereign Master] GODYᵉhôvih [Yehovah]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | that | Particle |
| אִם־ | though | Particle |
| תְּכַבְּסִי֙ | you will wash | Verb, Piel, imperfect second person feminine singular |
| בַּנֶּ֔תֶר | with soda | Preposition, noun common masculine singular absolute |
| וְתַרְבִּי־ | so you may increase | Conjunction, verb hiphil second person feminine singular |
| לָ֖ךְ | for yourself | Preposition, suffix |
| בֹּרִ֑ית | soap | Noun common, feminine singular absolute |
| נִכְתָּ֤ם | [is] stained | Verb, Niphal, participle (active) masculine singular |
| עֲוֹנֵךְ֙ | iniquity your | Noun common masculine singular construct, suffix |
| לְפָנַ֔י | before me | Preposition, noun common masculine plural construct, suffix |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| אֲדֹנָ֥י | [the] Lord | Noun proper |
| יְהוִֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Although you wash with lye and use an abundance of soap, the stain of your guilt is still before Me,” declares the Lord GOD. |
| KJV | For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD. |
| ASV | For though thou wash thee with lye, and take thee much soap, yet thine iniquity is marked before me, saith the Lord Jehovah. |
| YLT | But though thou dost wash with nitre, And dost multiply to thyself soap, Marked is thine iniquity before Me, An affirmation of the Lord Jehovah. |
| WEB | For though you wash yourself with lye, and use much soap, yet your iniquity is marked before me,” says the Lord Yahweh. |
| BBE | For even if you are washed with soda and take much soap, still your evil-doing is marked before me, says the Lord God. |
The translations agree on the core message of the verse, emphasizing the futility of washing in the face of guilt.
The sentence structure highlights the contrast between the act of washing and the reality of guilt, with the main declaration coming at the end.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּבַס
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 2:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Indictment Against Israelgenerated
Jeremiah 2:22 highlights God's message to Israel, illustrating that their attempts at purification through washing are futile in the face of their persistent guilt. This verse is situated within a broader context where God confronts Israel about their unfaithfulness and moral corruption, emphasizing the inadequacy of ritualistic cleansing in addressing deep-seated sin.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:30–31 | If I should wash myself with snow and cleanse my hands with lye, |
| 2 | Jeremiah 16:17 | For My eyes are on all their ways. They are not hidden from My face, and their guilt is not concealed from My eyes. |
| 3 | Jeremiah 17:1 | “The sin of Judah is written with an iron stylus, engraved with a diamond point on the tablets of their hearts and on the horns of their altars. |
| 4 | Deuteronomy 32:34 | “Have I not stored up these things, sealed up within My vaults? |
| 5 | Job 14:17 | My transgression would be sealed in a bag, and You would cover over my iniquity. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נִכְתָּ֤ם, nikh.Tamgenerated
The verb כָּתַם (katham) in the Niphal form means 'to be stained' or 'to be marked.' This indicates a state of being that is not merely superficial but rather a deep, indelible mark of guilt. The parsing as a participle suggests an ongoing condition rather than a one-time event.
The word conveys a sense of permanence, indicating that the guilt remains despite attempts at external cleansing. It emphasizes that no ritual can truly address the moral failures that lie at the heart of the issue.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with a focus on the futility of washing.
Sentence Structuregenerated
The main verb is תְּכַבְּסִי֙ (you will wash), which governs the structure of the verse. It is followed by a series of phrases that describe the conditions and consequences of the washing.
The sentence structure emphasizes the contrast between the act of washing and the persistent stain of guilt, highlighting the inadequacy of the former to address the latter.
Septuagint Backgroundgenerated
The Septuagint translates נִכְתָּ֤ם as κεκηλίδωσαι, indicating a focus on the idea of being marked or engraved. This choice suggests a similar understanding of guilt as a permanent condition.
The use of ἀποπλύνῃ for תְּכַבְּסִי֙ reflects the Greek translators' attempt to convey the washing concept, though it may lack the depth of the original Hebrew context.
In plain words — the whole versegenerated
Jeremiah 2:22 states that even if you wash with lye and use plenty of soap, the stain of your guilt remains before God. This verse highlights the futility of ritual cleansing when moral failure persists.
Frequently Asked Questionsgenerated
It indicates that external actions, like washing, cannot remove the deeper issues of sin and moral failure.
Washing symbolizes attempts at purification, but God shows that these attempts are insufficient to address the heart's condition.
It illustrates that sin leaves a permanent mark that cannot be erased by mere rituals or actions.
It underscores God's awareness of Israel's true state and the inadequacy of their attempts to appear clean before Him.
Reflection Questionsgenerated
- What are some ways I might be trying to cleanse myself without addressing deeper issues in my life?
- How does understanding the permanence of guilt change how I view my actions?
- In what ways can I seek true cleansing and restoration in my relationship with God?
- How does this verse challenge my understanding of rituals and their effectiveness?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the futility of washing with lye in the face of iniquity, emphasizing God's perspective on moral purity.
If you wash yourself with niter, you will multiply for yourself the herb borith, you are stained in your iniquity before me, says the Lord God.Early Church Fathers on Jeremiah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 2:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor though thou wash thee with nitre,.... The word נתר, "nitre", is only used in this place and in Proverbs 25:20 and it is hard to say what it is.
Read John Gill on Jeremiah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.
Read Robert Jamieson on Jeremiah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough interpreters do greatly vary. in describing what is particularly meant here by nitre and soap, and it would be superfluous to mention here; yet all agree they are some materials that artists make use of for the cleansing away spots from the skin, clothes, or other things; and the sense is plain, that the blot of his people is by no art to be taken out: it cannot be covered by excuses; Though thou wouldst dissemble thy idolatries, thou canst not deceive me: nor expiated by sacrifices; it is beyond the power of all superstitious or religious washings to cleanse away, which may be understood by these natural and artificial ways of cleansing. Thine iniquity is marked: the meaning seems…
Read Matthew Poole on Jeremiah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 2:22 For though thou wash thee with nitre, and take thee much soap, [yet] thine iniquity is marked before me, saith the Lord GOD.Ver. 22. For though thou wash thee with nitre.] Much used of old by fullers and neat laundresses, say Isidore and Athanasius, now not known in these parts; apothecaries use saltpetre instead of it. Sin leaveth behind it a deep stain, so ingrained that it will hardly ever be gotten out, not at all by blanching, extenuating, excusing, &c., or by any legal purifications, hypocritical lotions. All which notwithstanding, Thine iniquity is marked before me.] Nitet iniquitas tua, splendet instar auri, It glisters like gold before me, whose eyes thou canst not…
Read John Trapp on Jeremiah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Nitre.—The mineral alkali found in the natron lakes of Egypt that took their name from it. The Hebrew word nether is the origin of the Greek and English words. (Comp. Proverbs 25:20.) Sope.—Not the compounds of alkali and oil or fat now known by the name, but the potash or alkali, obtained from the ashes of plants, which was used by itself as a powerful detergent. The thought is the same as that of Job 9:30, and, we may add, as that of Macbeth, Acts 2, sc. 2 :— “Will all great Neptune’s ocean wash this blood Clean from my hand? No; this my hand will rather The multitudinous seas incarnadine, Making the green one red.” The guilt was too strongly “marked,” too “deep-dyed in grain” to be…
Read Charles John Ellicott on Jeremiah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. For though thou wash thee with nitre] It should be rendered natar or natron, a substance totally different from our nitre. It comes from the root נתר nathar, to dissolve, loosen, because a solution of it in water is abstersive, taking out spots, c., from clothes. It is still used in the east for the purpose of washing. If vinegar be poured on it, Dr. Shaw says, a strong effervescence is the immediate consequence, which illustrates Proverbs 25:20: "The singing of songs to a heavy heart is like vinegar upon natron" that is, there is no affinity between them; opposition and strife are occasioned by any attempt to unite them. Thine iniquity is marked before me] No washing will take…
Read AdamClarke on Jeremiah 2 →CambridgeThe Cambridge Bible for Schools and Colleges22. lye] the same as washing-soda. “It occurs as an incrustation on the ground in Egypt, Persia and elsewhere, and is also a constituent in the water of certain saline lakes. The most famous of the latter are the ‘natron lakes’ in Egypt. They lie in the ‘natron valley’ about 60 miles W.N.W. of Cairo.” HDB. s. v. Nitre. soap] As natron is a mineral so this is a vegetable alkali. Salsola kali (saltwort) is the chief plant among those used in its production, and is found in abundance on the Mediterranean coast of Palestine, as well as on the shores of the Dead Sea. This and other plants on being burnt furnish ashes, the lye of which (formed by passing water through them) was used for cleansing…
Read Cambridge on Jeremiah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleNitre - Or, natron, a mineral alkali, found in the Nile valley, where it effloresces upon the rocks and surfaces of the dykes, and in old time was carefully collected, and used to make lye for washing (see Proverbs 25:20).
Read Albert Barnes on Jeremiah 2 →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 you wash with lye and use an abundance of soap, the stain of your guilt is still before Me,” declares the Lord GOD.
For though you wash yourself with lye, and use much soap, yet your iniquity is marked before me,” says the Lord Yahweh.
Although you wash with lye and use an abundance of soap, the stain of your guilt is still before Me,” declares the Lord GOD.
You can try to wash away your guilt with a strong detergent. You can use as much soap as you want. But the stain of your guilt is still there for me to see,” says the Lord God.
Tyndale line
For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.
For though thou wash thee with lye, and take thee much soap, yet thine iniquity is marked before me, saith the Lord Jehovah.
For though thou wash thee with lye, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.
For though thou shalt wash thee with niter, and take thee much soap, yet thy iniquity is marked before me, saith the Lord GOD.
Though thou wash thee with nitre, and take thee much sope, yet thine iniquitie is marked before me, sayeth the Lord God.
Strictly literal
For though thou wash thee with nitre, and take thee much potash, thine iniquity is marked before me, saith the Lord Jehovah.
But though thou dost wash with nitre, And dost multiply to thyself soap, Marked is thine iniquity before Me, An affirmation of the Lord Jehovah.
But though you wash with natron, || And multiply soap to yourself, || Your iniquity is marked before Me,” || A declaration of Lord YHWH.
For though thou wash thyself with natron, and take for thyself much soap: yet would the stain of thy iniquity remain before me, saith the Lord Eternal.
For even if you clean yourself in the river or wash with strong soap, your iniquity is a stain before me—this is the declaration of the Lord Yahweh.
From the Latin
Though thou wash thyself with nitre, and multiply to thyself the herb borith, thou art stained in thy iniquity before me, saith the Lord God.
Simplified
Even bleach and plenty of soap can't get rid of your guilty stains. I still see them, declares the Lord God.
For even if you are washed with soda and take much soap, still your evil-doing is marked before me, says the Lord God.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text provides the foundational wording for this verse. The Septuagint aligns closely with the Hebrew, matching 10 of the 13 words, though its word order differs, maintaining the overall message of the verse.
כִּ֤י אִם־ תְּכַבְּסִי֙ בַּנֶּ֔תֶר וְתַרְבִּי־ לָ֖ךְ בֹּרִ֑ית נִכְתָּ֤ם עֲוֹנֵךְ֙ לְפָנַ֔י נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃
10 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.
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 2:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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
HTc — ParticleHTc
כָּבַס (kabac) means to wash, specifically by treading, and is associated with the work of a fuller. It can refer to both literal washing of garments or people and figurative uses. The entries note various forms, including participles and different verb stems, indicating actions like washing and being washed.
[כָּבַס] 51 vb. (tread), wash
Qal highway of fuller’s (= treader’s, washer’s) field
Pi.
wash garments (i.e. by treading)
wash person
Pu. be washed, of garment
Hothp. after the plague is washed out
base
H3526 כָּבַס (tread), wash
3526 kabac kaw-bas'
a primitive root; to trample; hence, to wash (properly, by
stamping with the feet), whether literal (including the
fulling process) or figurative:--fuller, wash(-ing).
כָּבַס (ka.vas) — Washer's.
This name means to wash (by treading)
כָּבַס (ka.vas) — to wash.
1) to wash (by treading), be washed, perform the work of a fuller
1a) (Qal) washer, fuller, treader (participle)
1b) (Piel) to wash (garments, person)
1c) (Pual) to be washed
1d) (Hothpael) to be washed out
V-Piel-Imperf-2fs — Verb · Piel · imperfect second person feminine singularHVpi2fs
נֶ֫תֶר (nether) refers to natron or carbonate of soda, a mineral alkali. It is derived from the root word for 'effervescing' and is associated with the chemical properties of potash. The term appears in contexts related to lye and soda, highlighting its use in ancient practices.
נֶ֫תֶר n.[m.] natron, or carbonate of soda, a mineral alkali
base
H5427 נֶ֫תֶר
5427 nether neh'-ther
from 5425; mineral potash (so called from effervescing with
acid):--nitre.
see HEBREW for 05425
נֶ֫תֶר (ne.ter) — lye.
natron, nitre, soda, carbonate of soda
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
so'-da.
See NITRE.
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
Conj | V-Hiphil-Imperf-2fs — Conjunction · verb hiphil second person feminine singularHC/Vhu2fs
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs
בֹּרִית (boriyth) refers to a feminine noun meaning lye, alkali, potash, or soap, primarily used in washing. The entries consistently highlight its association with cleaning substances, particularly in a domestic context.
בֹּרִית n.f. lye, alkali, potash, soap, used in washing
base
H1287 בֹּרִית lye, alkali, potash, soap, used in washing
1287 boriyth bo-reeth'
feminine of 1253; vegetable alkali:--sope.
see HEBREW for 01253
בֹּרִית (bo.rit) — lye.
lye, potash, soap, alkali (used in washing)
N-fs — Noun common · feminine singular absoluteHNcfsa
sop (borith; the King James Version sope): Borith is a derivative of bor, "purity," hence, something which cleanses or makes pure. Soap in the modern sense, as referring to a salt of a fatty acid, for example, that produced by treating olive oil with caustic soda, was probably unknown in Old Testament times. Even today there are districts in the interior of Syria where soap is never used. Cooking utensils, clothes, even the body are cleansed with ashes. The ashes of the household fires are carefully saved for this purpose. The cleansing material referred to in Jer 2:22 (compare Septuagint at the place, where borith is rendered by poia = "grass") and Mal 3:2 was probably the vegetable lye called in Arabic el qali (the origin of English alkali). This material, which is a mixture of…
Soap
(Jer. 2:22; Mal. 3:2; Heb. borith), properly a vegetable alkali, obtained from the ashes of certain plants, particularly the salsola kali (saltwort), which abounds on the shores of the Dead Sea and of the Mediterranean. It does not appear that the Hebrews were acquainted with what is now called “soap,” which is a compound of alkaline carbonates with oleaginous matter. The word “purely” in Isa. 1:25 (R.V., “throughly;” marg., “as with lye”) is lit. “as with bor.” This word means “clearness,” and hence also that which makes clear, or pure, alkali. “The ancients made use of alkali mingled with oil, instead of soap (Job 9:30), and also in smelting metals, to make them melt…
The Hebrew term borith is a general term for any substance of cleansing qualities. As, however, it appears in (Jeremiah 2:22) in contradistinction to nether , which undoubtedly means "natron" or mineral alkali, it is fair to infer that borith refers to vegetable alkali, or some kind of potash, which forms one of the usual ingredients in our soap. Numerous plants capable of yielding alkalies exist in Palestine and the surrounding countries; we may notice one named hubeibeh (the Salsola kali of botanists) found near the Dead Sea, the ashes of which are called el-kuli , from their strong alkaline properties.
Mal 3:2, Hebrew, borith, the cleanser; in Jer 2:22 distinguished from nitre, which see. It is well known that the ancient used certain vegetables and their ashes for the purpose of cleansing linen, etc. The ashes of seashore plants contain carbonate of potash. Combined with oil or fat the alkalies produced soap; but it is not known in what forms the Jews used them.
כָּתַם (katham) is a Hebrew verb primarily meaning to carve or engrave, suggesting the act of inscribing something indelibly. It also has a specific usage in the Niphal form, where it means to be stained or defiled. The entries indicate a focus on the physical act of marking or staining.
[כָּתַם] vb. only Niph. be stained
base
H3799 כָּתַם
3799 katham kaw-tham'
a primitive root; properly, to carve or engrave, i.e. (by
implication) to inscribe indelibly:--mark.
כָּתַם (ka.tam) — be stained.
(Niphal) to be stained, be defiled, be deeply stained
V-Niphal-Inf-c — Verb · Niphal · participle (active) masculine singularHVNrmsa
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
The Hebrew word 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.
[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
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
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)
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…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
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
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt