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Jeremiah 20:7 — Word Study

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WLCפִּתִּיתַ֤נִי יְהוָה֙ וָֽאֶפָּ֔ת חֲזַקְתַּ֖נִי וַתּוּכָ֑ל הָיִ֤יתִי לִשְׂחוֹק֙ כָּל־ הַיּ֔וֹם כֻּלֹּ֖ה לֹעֵ֥ג לִֽי׃

BSAYou have deceived mepâthâh [persuaded, enticed] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] and I was deceivedpâthâh [tricked, misled] You have overcome mechâzaq [strengthened, prevailed over] and prevailedyâkôl [been stronger, conquered] I amhâyâh a laughingstocksᵉchôwq [object of mockery, scorn] allkôl day longyôwm everyonekôl mockslâʻag [derides, ridicules]

Word
Listen & take awayJeremiah 20
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 7 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 (Li) — no per-word recordings of the Hebrew exist to link to.
Take it away
Jeremiah 20:7quick helps
In a sentenceJeremiah expresses his feeling of being deceived by God, leading to mockery from others.
Who is speakingJeremiah, the prophet, addressing Yahweh directly.
Where we areIn a moment of deep distress, Jeremiah laments his situation and the scorn he faces.
The hard wordפִּתִּיתַ֤נִי
Take awayJeremiah feels overwhelmed and ridiculed in his prophetic calling.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbפָּתָה 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 20:7

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — Jeremiah's Lamentgenerated

6And you, Pashhur, and all who live in your house, will go into captivity. You will go to Babylon, and there you will die and be buried—you and all your friends to whom you have prophesied these lies.’”
7You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me.
8For whenever I speak, I cry out; I proclaim violence and destruction. For the word of the LORD has become to me a reproach and derision all day long.
9If I say, “I will not mention Him or speak any more in His name,” His message becomes a fire burning in my heart, shut up in my bones, and I become weary of holding it in, and I cannot prevail.

Jeremiah 20:7 reveals the prophet's anguish as he feels deceived by Yahweh. This lament occurs in the context of his prophetic ministry, where he faces rejection and mockery for delivering God's messages. Jeremiah’s feelings of betrayal highlight the struggles of a prophet who speaks on behalf of God yet faces opposition and ridicule from the people.


Cross References

ReferenceText (BSB)
1Jeremiah 1:6–8“Ah, Lord GOD,” I said, “I surely do not know how to speak, for I am only a child!”
2Jeremiah 15:18Why 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.
3Jeremiah 17:16But I have not run away from being Your shepherd; I have not desired the day of despair. You know that the utterance of my lips was spoken in Your presence.
4Exodus 5:22–23So Moses returned to the LORD and asked, “Lord, why have You brought trouble upon this people? Is this why You sent me?
5Numbers 11:11–15So Moses asked the LORD, “Why have You brought this trouble on Your servant? Why have I not found favor in Your sight, that You have laid upon me the burden of all these people?

The Key Word פִּתִּיתַ֤נִי, pi.ti.Ta.nigenerated

The verb פָּתָה (pathah) means to open wide, but in this context, it conveys the sense of being deceived or enticed. This word captures the emotional turmoil Jeremiah experiences as he feels misled by God, suggesting a deeper struggle between divine purpose and personal suffering.

The parsing indicates a piel perfect form, which emphasizes the completed action of deception. This construction implies that Jeremiah feels not only deceived but also actively misled, as if God has enticed him into a role that has led to his current distress.


How Translations Differ — measured against the Berean Standard Biblegenerated

The translations generally agree on the essence of the verse.


Sentence Structuregenerated

The verse contains multiple clauses, with the main verb being פִּתִּיתַ֤נִי, you have deceived me. This verb governs the emotional expression of Jeremiah's lament, followed by coordinating clauses that detail his feelings of being overcome and mocked.

The structure emphasizes Jeremiah's direct address to Yahweh, framing his complaints about his prophetic calling and the ridicule he faces.


Septuagint Backgroundgenerated

The Septuagint translates פִּתִּיתַ֤נִי as με (me), which indicates a direct and personal experience of deception. This choice reflects a more intimate portrayal of Jeremiah's struggle with God.

The LXX's rendering captures the essence of Jeremiah's lament, though it may lack some of the nuances found in the Hebrew.


In plain words — the whole versegenerated

Jeremiah 20:7 shows the prophet feeling deceived by God, expressing his sense of betrayal and the ridicule he faces from others. He feels overwhelmed and mocked, highlighting the challenges of being a prophet.


Frequently Asked Questionsgenerated

What does Jeremiah mean by 'You have deceived me'?

Jeremiah feels misled by God in his prophetic mission, suggesting a deep emotional conflict between his calling and the scorn he receives.

Why does Jeremiah address God directly in his lament?

Directly addressing God reflects Jeremiah's intimate relationship with Yahweh, as well as his struggle to understand his suffering.

What does it mean to be a laughingstock?

Being a laughingstock means being the subject of mockery and ridicule, which Jeremiah feels as a result of his prophetic work.

How does this verse relate to the overall message of Jeremiah?

This verse encapsulates the tension in Jeremiah's ministry, where he faithfully delivers God's messages yet faces rejection and mockery from the people.


Reflection Questionsgenerated

  1. How do I respond when I feel deceived or let down in my own life?
  2. In what ways can I support those who are facing ridicule for their beliefs?
  3. What does this verse teach me about the struggles of faithfulness in difficult circumstances?
  4. How can I find comfort in my relationship with God during times of distress?

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

Early church Father Origen discusses the implications of Jeremiah's lament, questioning the nature of divine deception and exploring the complexities of prophetic experience.

Origen of AlexandriaHOMILIES ON Jeremiah 19:15.3-5 c. 185–253
How then does the prophet say, “You deceived me, Lord, and I was deceived”? Can God deceive? I am at a loss how I can accommodate the word.
Early Church Fathers on Jeremiah 20 →
Origen of AlexandriaHOMILIES ON Jeremiah 20:3.2-3 c. 185–253
Perhaps then, as a father wishes to deceive a son in his own interest while he is still a boy, since he cannot be helped any other way unless the boy is deceived,
Early Church Fathers on Jeremiah 20 →
Origen of AlexandriaHOMILIES ON Jeremiah 20:3.4-5 c. 185–253
So since the healer sometimes keeps hidden the surgical knife under the tender and soft sponge, and also the father conceals the affection through the appearance of threat,
Early Church Fathers on Jeremiah 20 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Jeremiah 20:7 itself, not merely on the chapter around it.

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

O Lord, thou hast deceived me, and I was deceived,.... What follows from hence to the end of the chapter is thought to have been said by the prophet, when in the stocks, or in prison, and shows

Read John Gill on Jeremiah 20 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me. O Lord, thou hast deceived me.

Read Robert Jamieson on Jeremiah 20 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

The following part of the chapter to the end of it containeth a complaint or prayer of the prophet unto God, made (as some think) during his imprisonment by Pashur, but the certain time is not known. Our translators here might have translated the word yghyhm more favourably than thou hast deceived me. It might have been, thou hast persuaded me, or, thou hast allured or enticed me, as it is translated, ,22 Exo 22:16 16:29 . The word signifies no more than by words to remove a man from his own opinion. That is, doubtless, the sense here: Lord, I was not fond of this employment as a prophet, by thy words I was removed from my own opinion of myself; which might be spoken by the prophet without…

Read Matthew Poole on Jeremiah 20 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Jeremiah 20:7 O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.Ver. 7. O Lord, thou hast deceived me, and I was deceived.] From hence to the end of the chapter the prophet, not without some tang and taint of human frailty, grievously quiritateth and expostulateth with God about the hard usage and ill success he met with in the execution of his prophetic function. But as ex incredulitate Thomae nostra contirmata est fides, Thomas’ s unbelief serveth to the settling of our faith; and as Peter’ s fall warneth us to look well to our standings; so when such a man as Jeremiah shall miscarry in this sort…

Read John Trapp on Jeremiah 20 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(7) O Lord, thou hast deceived me.—There is an obvious break between Jeremiah 20:6-7. The narrative ends, and a psalm of passionate complaint begins. Its position probably indicates that the compiler of the prophecies in their present form looked on the complaints as belonging to this period of the prophet’s work, representing the thoughts of that night of shame which was, as it were, the extremest point of apparent failure. This then was the end of his prophetic calling, this the fulfilment of the promise which told him that he was set over the nations, and that his enemies should not prevail against him (Jeremiah 1:8-10). Some touches of this feeling we have heard already in Jeremiah…

Read Charles John Ellicott on Jeremiah 20 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 7. O Lord, thou hast deceived me] Thou hast promised me protection; and, lo! I am now delivered into the hands of my enemies. These words were probably spoken when Pashur smote him, and put him in prison. I think our translation of this passage is very exceptionable. My old Bible reads, Thou laddist me aside Lord; and I was lad aside. The original word is פתיתני pittithani, thou hast persuaded me, i.e., to go and prophesy to this people. I went, faithfully declared thy message, and now I am likely to perish by their cruelty. As the root פתה pathah signifies to persuade and allure, as well as to deceive, the above must be its meaning in this place. Taken as in our Version it is highly…

Read AdamClarke on Jeremiah 20 →
CambridgeThe Cambridge Bible for Schools and Colleges

Ch. Jeremiah 20:7-18. The prophet bitterly complains to God of his lot The passage opens to us the depths of the prophet’s soul, and we see him in intimate converse with God, and possessed now by the emotions of despair, and now by confident hope. We have here the thoughts, as Gi. and Co. observe, which may well have occupied his mind when in confinement, and Jeremiah 20:7-13 at any rate are thus closely connected both in time and subject-matter with Jeremiah 20:1-6. As derision was still the prophet’s fate (Jeremiah 20:7), they can hardly be later than the early part of Jehoiakim’s reign, when the hope that danger would be averted was still prevalent. On the other hand Jeremiah 20:14-18…

Read Cambridge on Jeremiah 20 →
Albert Barnes1798–1870Barnes' Notes on the Bible

In the rest of the chapter we have an outbreak of deep emotion, of which the first part ends in a cry of hope Jeremiah 20:13, followed nevertheless by curses upon the day of his birth.

Read Albert Barnes on Jeremiah 20 →

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

You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me.

WEBWorld English Bible2000

Yahweh, you have persuaded me, and I was persuaded. You are stronger than I, and have prevailed. I have become a laughingstock all day. Everyone mocks me.

MSBMajority Standard Bible2022

You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me.

NETBNew English Translation2006

Lord, you coerced me into being a prophet, and I allowed you to do it. You overcame my resistance and prevailed over me. Now I have become a constant laughingstock. Everyone ridicules me.

Tyndale line

KJVKing James Version1611

¶ O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.

ASVAmerican Standard Version1901

O Jehovah, thou hast persuaded me, and I was persuaded; thou art stronger than I, and hast prevailed: I am become a laughing-stock all the day, every one mocketh me.

RVARevised Version, American1894

O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am become a laughingstock all the day, every one mocketh me.

NWBWebster's Bible1833

O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.

GNVGeneva Bible1599

O Lord, thou hast deceiued me, and I am deceiued: thou art stronger then I, and hast preuailed: I am in derision daily: euery one mocketh me.

Strictly literal

DBYDarby Translation1890

Jehovah, thou hast enticed me, and I was enticed; thou hast laid hold of me, and hast prevailed; I am become a derision the whole day: every one mocketh me.

YLTYoung's Literal Translation1862

Thou hast persuaded me, O Jehovah, and I am persuaded; Thou hast hardened me, and dost prevail, I have been for a laughter all the day, Every one is mocking at me,

LSVLiteral Standard Version2020

You have persuaded me, O YHWH, and I am persuaded; You have hardened me, and prevail, || I have been for a laughter all the day, || Everyone is mocking at me,

ILTInterlinear Literal Translation2000

Thou didst persuade me, O Lord, and I was persuaded; thou laidst thy [hand] strongly on me, and didst prevail: I am laughed at all the time, every one mocketh me.

ULBUnlocked Literal Bible2017

“Yahweh, you deceived me, and I was deceived. You are stronger than I, and you overpowered me. I have become a laughingstock all day long; everyone mocks me.

From the Latin

DRADouay-Rheims (Challoner)1899

Thou hast deceived me, O Lord, and I am deceived: thou hast been stronger than I, and thou hast prevailed. I am become a laughing-stock all the day, all scoff at me.

Simplified

FBVFree Bible Version2020

You fooled me, Lord, and I let myself be fooled! You're stronger than me—you've won! I've become a joke people laugh at all day long. Everyone is mocking me.

BBEBible in Basic English1949

O Lord, you have been false to me, and I was tricked; you are stronger than I, and have overcome me: I have become a thing to be laughed at all the day, everyone makes sport of me.

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.

clauseclauseclauseverbפִּתִּיתַ֤youobjectנִיdeceived.meclauseיְהוָה֙O.Yahwehוָֽandclauseverbאֶפָּ֔תI.was.deceivedclauseclauseverbחֲזַקְתַּ֖youobjectנִיprevailed.over.meוַandclauseverbתּוּכָ֑לyou.prevailedclauseverbהָיִ֤יתִיI.have.becomeprepositional phrase · prepositionalלִ(into).aשְׂחוֹק֙laughing-stocknoun phrase · adverbialכָּלallnoun phraseהַtheיּ֔וֹםdayclausenoun phrase · subjectכֻּלֹּ֖of.itהallverbלֹעֵ֥ג[is].mockingprepositional phrase · prepositionalלִֽ(to)יme

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text aligns with the Septuagint in most respects, with 10 of the 12 words matched. The Dead Sea Scrolls show some agreement but include restored words, indicating damage to the original text.

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

פִּתִּיתַ֤נִי יְהוָה֙ וָֽאֶפָּ֔ת חֲזַקְתַּ֖נִי וַתּוּכָ֑ל הָיִ֤יתִי לִשְׂחוֹק֙ כָּל־ הַיּ֔וֹם כֻּלֹּ֖ה לֹעֵ֥ג לִֽי׃

Septuagintthe Greek the translators chose, word by word
פִּתִּיתַ֤נִיμεיְהוָה֙κύριεוָֽאֶפָּ֔תἠπατήθηνחֲזַקְתַּ֖נִיἐκράτησαςוַתּוּכָ֑לἠδυνάσθηςהָיִ֤יתִיἐγενόμηνלִשְׂחוֹק֙γέλωταכָּל־πᾶσανהַיּ֔וֹםἡμέρανכֻּלֹּ֖הδιετέλεσα

10 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.

Dead Sea Scrolls — 4Q72a copy a thousand years older than the Leningrad Codex

פתית׳ני יהוה [ואפת] [חזקת׳ני] [ותוכל] [הייתי] [לשחוק] כל היום כל׳ה [לעג] [ל׳י]

5 words on the leather — 7 supplied entire by an editor.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Jeremiah 20:7פָּתָהyou deceiveyou deceived meפָּתָהיהוהO YahwehO Yahwehיהוהפָּתָהand I was dand I was deceiפָּתָהחָזַקyou prevailyou prevailed oחָזַקיָכֹלand you preand you prevailיָכֹלהָיָהI have becoI have becomeהָיָהשְׂחֹקa laughing a laughing stocשְׂחֹקכֹּלallallכֹּליוֹםthe daythe dayיוֹםכֹּלall of itall of itכֹּללָעַג[is] mockin[is] mockingלָעַגנִיmemeנִיכָּלַלto perfectto perfectכָּלַלשָׂחַקto laughto laughשָׂחַקהָיָהto beto beהָיָההָוָאto fallto fallהָוָאאַחְאָבAhabAhabאַחְאָבעֵדָהcongregaticongregationעֵדָהעֲבֹדָהserviceserviceעֲבֹדָהנְאֻםutteranceutteranceנְאֻםצָבָאarmyarmyצָבָאבֶ֫דֶקbreachbreachבֶ֫דֶקאָמֵץto strengtto strengthenאָמֵץפָּתָהto open wito open wideפָּתָהאוּלַיperhapsperhapsאוּלַיכְּסִילfoolfoolכְּסִילמוֹאָב(Plains of(Plains of) MoaמוֹאָבשְׁבִיעִיseventhseventhשְׁבִיעִישַׁבָּתSabbathSabbathשַׁבָּתבָזָהto despiseto despiseבָזָה
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 20:7

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
פִּתִּיתַ֤נִיpi.ti.Ta.ni you deceived me H6601 Verb piel perfect second person masculine singular · suffix
28× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To patah means to entice or deceive someone, often by making something seem simple or appealing.
Amplified meaning
persuaded, enticed
Tyndale gloss
to open wide
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פָּתָה (pathah) is a Hebrew verb that means to be spacious or open, and it can also imply simplicity or gullibility. It encompasses a range of meanings from enticing and deceiving to persuading and being persuaded. The lexicons suggest that it can refer to both physical openness and moral or mental simplicity, with some entries indicating a sinister aspect of deception.

Brown-Driver-Briggs Hebrew Lexicon (full)

[פָּתָה] vb. be spacious, wide, open

Qal poss. one open as to lips

Hiph. may God make wide for Japhet (give him an extensive inheritance)

base

[פָּתָה] vb. denom. be simple

Qal

be open-minded (?), simple

be enticed, deceived

Niph. be deceived

Pielpersuade, woman, seduce, virgin; entice, husband; a man to sin

deceive

Pual

be persuaded

be deceived

base

Brown-Driver-Briggs glosses

H6601a פָּתָה be spacious, wide, open H6601b [פָּתָה] vb. denom. be simple

.

. be open-minded (?), simple

. be enticed, deceived

. be deceived

.

. persuade, woman, seduce, virgin; entice, husband; a man to sin

. deceive

.

. be persuaded

. be deceived

Strong's Hebrew Dictionary

6601 pathah paw-thaw'

a primitive root; to open, i.e. be (causatively, make) roomy;

usually figuratively (in a mental or moral sense) to be

(causatively, make) simple or (in a sinister way)

delude:--allure, deceive, enlarge, entice, flatter, persuade,

silly (one).

Translators Brief Hebrew Lexicon

פָּתָה (pa.tah) — to open wide.

1) to be spacious, be open, be wide

1a) (Qal) to be spacious or open or wide

1b) (Hiphil) to make spacious, make open

פָּתָה (pa.tah) — to entice.

1) to be simple, entice, deceive, persuade

1a) (Qal)

1a1) to be open-minded, be simple, be naive

1a2) to be enticed, be deceived

1b) (Niphal) to be deceived, be gullible

1c) (Piel)

1c) (Piel)

1c1) to persuade, seduce

1c2) to deceive

1d) (Pual)

1d1) to be persuaded

1d2) to be deceived

Morphologythe parsing behind the code
Berean parsing
V-Piel-Perf-2ms | Suff — Verb piel perfect second person masculine singular · suffix
HVpp2ms/Sp1bs
you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
יְהוָה֙Yah.weh O Yahweh H3068 Noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Amplified meaning
Yehovah, The covenant Name of God
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

3068 Yhovah yeh-ho-vaw'

from 1961; (the) self-Existent or Eternal; Jehovah, Jewish

national name of God:--Jehovah, the Lord. Compare 3050, 3069.

see HEBREW for 01961

see HEBREW for 03050

see HEBREW for 03069

Translators Brief Hebrew Lexicon

יְהֹוָה (ye.ho.vah) — LORD.

Jehovah = "the existing One"

1) the proper name of the one true God

1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)

יְהֹוָה (ye.ho.vah) — The Lord.

Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.

Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpt
The company it keepswords that stand beside it more often than chance
you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
וָֽאֶפָּ֔תva.'e.Pat and I was deceived H6601 Verb · Niphal · sequential imperfect first person common singular
28× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To patah means to entice or deceive someone, often by making something seem simple or appealing.
Amplified meaning
tricked, misled
Tyndale gloss
to open wide
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פָּתָה (pathah) is a Hebrew verb that means to be spacious or open, and it can also imply simplicity or gullibility. It encompasses a range of meanings from enticing and deceiving to persuading and being persuaded. The lexicons suggest that it can refer to both physical openness and moral or mental simplicity, with some entries indicating a sinister aspect of deception.

Brown-Driver-Briggs Hebrew Lexicon (full)

[פָּתָה] vb. be spacious, wide, open

Qal poss. one open as to lips

Hiph. may God make wide for Japhet (give him an extensive inheritance)

base

[פָּתָה] vb. denom. be simple

Qal

be open-minded (?), simple

be enticed, deceived

Niph. be deceived

Pielpersuade, woman, seduce, virgin; entice, husband; a man to sin

deceive

Pual

be persuaded

be deceived

base

Brown-Driver-Briggs glosses

H6601a פָּתָה be spacious, wide, open H6601b [פָּתָה] vb. denom. be simple

.

. be open-minded (?), simple

. be enticed, deceived

. be deceived

.

. persuade, woman, seduce, virgin; entice, husband; a man to sin

. deceive

.

. be persuaded

. be deceived

Strong's Hebrew Dictionary

6601 pathah paw-thaw'

a primitive root; to open, i.e. be (causatively, make) roomy;

usually figuratively (in a mental or moral sense) to be

(causatively, make) simple or (in a sinister way)

delude:--allure, deceive, enlarge, entice, flatter, persuade,

silly (one).

Translators Brief Hebrew Lexicon

פָּתָה (pa.tah) — to open wide.

1) to be spacious, be open, be wide

1a) (Qal) to be spacious or open or wide

1b) (Hiphil) to make spacious, make open

פָּתָה (pa.tah) — to entice.

1) to be simple, entice, deceive, persuade

1a) (Qal)

1a1) to be open-minded, be simple, be naive

1a2) to be enticed, be deceived

1b) (Niphal) to be deceived, be gullible

1c) (Piel)

1c) (Piel)

1c1) to persuade, seduce

1c2) to deceive

1d) (Pual)

1d1) to be persuaded

1d2) to be deceived

Morphologythe parsing behind the code
Berean parsing
Conj | V-Niphal-ConsecImperf-1cs — Verb · Niphal · sequential imperfect first person common singular
Hc/VNw1cs
you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
חֲזַקְתַּ֖נִיcha.zak.Ta.ni you prevailed over me H2388 Verb qal perfect second person masculine singular · suffix
291× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To strengthen means to be strong or courageous, and can also mean to seize or conquer, as seen in various KJV translations.
Amplified meaning
strengthened, prevailed over
Tyndale gloss
to strengthen: strengthen
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָזַק 291 vb. be or grow firm, strong, strengthen

Qal

intrans. be or grow strong

transit. only strengthened him not

Pi.

make strong (physically)

strengthen the hands (acc.) of anyone, sustain, encourage

make strong = bold, encourage

make firm

make rigid, hard, i.e. perverse, obstinate, harden

Hiph.

make strong, strengthen

make firm, the kingdom

display strength

make severe, of battle

support

= repair

prevail

esp. take or keep hold of, seize, grasp

Hithp.

strengthen oneself

put forth strength, use one's strength

withstand

hold strongly with

base

Brown-Driver-Briggs glosses

H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong

. transit. only strengthened him not

. . make strong (physically)

. strengthen the hands (acc.) of anyone, sustain, encourage

. make strong = bold, encourage

. make firm

. make rigid, hard, i.e. perverse, obstinate, harden

. . . make strong, strengthen

. make firm, the kingdom

. display strength

. make severe, of battle

. support

. = repair

. prevail

. esp. take or keep hold of, seize, grasp

. . strengthen oneself

. put forth strength, use one's strength

. withstand

. hold strongly with

Strong's Hebrew Dictionary

2388 chazaq khaw-zak'

a primitive root; to fasten upon; hence, to seize, be strong

(figuratively, courageous, causatively strengthen, cure, help,

repair, fortify), obstinate; to bind, restrain, conquer:--aid,

amend, X calker, catch, cleave, confirm, be constant,

constrain, continue, be of good (take) courage(-ous, -ly),

encourage (self), be established, fasten, force, fortify, make

hard, harden, help, (lay) hold (fast), lean, maintain, play

the man, mend, become (wax) mighty, prevail, be recovered,

repair, retain, seize, be (wax) sore, strengthen (self), be

stout, be (make, shew, wax) strong(-er), be sure, take (hold),

be urgent, behave self valiantly, withstand.

Translators Brief Hebrew Lexicon

חָזַק (cha.zaq) — to strengthen: strengthen.

: strengthen/support/encourage

1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore

1a) (Qal)

1a1) to be strong, grow strong

1a1a) to prevail, prevail upon

1a1b) to be firm, be caught fast, be secure

1a1c) to press, be urgent

1a1d) to grow stout, grow rigid, grow hard (bad sense)

1a1e) to be severe, be grievous

1a2) to strengthen

1b) (Piel)

1b1) to make strong

1b2) to restore to strength, give strength

1b3) to strengthen, sustain, encourage

1b4) to make strong, make bold, encourage

1b5) to make firm

1b6) to make rigid, make hard

1c) (Hiphil)

1c1) to make strong, strengthen

1c2) to make firm

1c3) to display strength

1c4) to make severe

1c5) to support

1c6) to repair

1c7) to prevail, prevail upon

1c8) to have or take or keep hold of, retain, hold up, sustain, support

1c9) to hold, contain

1d) (Hithpael)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffix
HVqp2ms/Sp1bs
you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
וַתּוּכָ֑לva.tu.Khal and you prevailed H3201 Verb · Qal · sequential imperfect second person masculine singular
194× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to be able or have power, used in various contexts, such as overcoming or enduring, and is translated as 'be able' or 'have power' in the KJV.
Amplified meaning
been stronger, conquered
Tyndale gloss
be able
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure

Qal

be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority

prevail

abs. have ability, strength, only neg.

base

Brown-Driver-Briggs glosses

H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority

. prevail

. abs. have ability, strength, only neg.

Strong's Hebrew Dictionary

3201 yakol yaw-kole'

or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,

literally (can, could) or morally (may, might):--be able, any

at all (ways), attain, can (away with, (-not)), could, endure,

might, overcome, have power, prevail, still, suffer.

Translators Brief Hebrew Lexicon

יָכֹל (ya.khol) — be able.

1) to prevail, overcome, endure, have power, be able

1a) (Qal)

1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach

1a2) to prevail, prevail over or against, overcome, be victor

1a3) to have ability, have strength

Aramaic equivalent: ye.khel (יְכִל "be able" H3202)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-2ms — Verb · Qal · sequential imperfect second person masculine singular
Hc/Vqw2ms
you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
הָיִ֤יתִיha.Yi.ti I have become H1961 Verb · Qal · perfect first person common singular
3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Tyndale gloss
to be
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָיָה 3570 vb. fall out, come to pass, become, be

Qal

Fall out, happen

occur, take place, come about, come to pass

esp. & very oft., come about, come to pass

וַיְהִי and it came to pass that, most often (c. 292 t.)

rarely also Pf. c. וְ conj. וְהָיָה

less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

Come into being, become

abs., in lively narrative, arise, appear, come

sq. prep.

become

sq. pred. noun (to be viewed as implicit accus.)

sq. pred. adj.

become like

sq. pred. לְ pers.

sq. לְ pred.

oft. c. לְ pred. לְ pers.

with עַל and לְ

sts. c. לְ pers. only = became the property of, come into the possession of

Be (often with subbordinate idea of becoming)

exist, be in existence

abide, remain, continue

with word of locality, be in or at a place, be situated, stand, lie

as copula, joining subj. & pred.

Read the full entry →
Brown-Driver-Briggs glosses

H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen

. occur, take place, come about, come to pass

. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)

. rarely also Pf. c. וְ conj. וְהָיָה

. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

. Come into being, become . . abs., in lively narrative, arise, appear, come

. sq. prep.

. become . sq. pred. noun (to be viewed as implicit accus.)

. sq. pred. adj.

. become like

. sq. pred. + לְ pers.

. sq. לְ pred.

. oft. c. לְ pred. + לְ pers.

. with עַל and לְ

. sts. c. לְ pers. only = became the property of, come into the possession of

. Be (often with subbordinate idea of becoming) . exist, be in existence

. abide, remain, continue

Read the full entry →
Strong's Hebrew Dictionary

1961 hayah haw-yaw

a primitive root (compare 1933); to exist, i.e. be or become,

come to pass (always emphatic, and not a mere copula or

auxiliary):--beacon, X altogether, be(-come), accomplished,

committed, like), break, cause, come (to pass), do, faint,

fall, + follow, happen, X have, last, pertain, quit

(one-)self, require, X use.

see HEBREW for 01933

Translators Brief Hebrew Lexicon

הָיָה (ha.yah) — to be.

1) to be, become, come to pass, exist, happen, fall out

1a) (Qal)

1a1) ---

1a1a) to happen, fall out, occur, take place, come about, come to pass

1a1b) to come about, come to pass

1a2) to come into being, become

1a2a) to arise, appear, come

1a2b) to become

1a2b1) to become

1a2b2) to become like

1a2b3) to be instituted, be established

1a3) to be

1a3a) to exist, be in existence

1a3b) to abide, remain, continue (with word of place or time)

1a3c) to stand, lie, be in, be at, be situated (with word of locality)

1a3d) to accompany, be with

1b) (Niphal)

1b1) to occur, come to pass, be done, be brought about

1b2) to be done, be finished, be gone

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singular
HVqp1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

be-kum':

(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.

(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.

you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
לִשְׂחוֹק֙lis.chOk a laughing stock H7814 Preposition · noun common masculine singular absolute
15× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word for laughter can also mean mockery or scorn, as seen in Genesis when Ishmael laughed at Isaac. It can be joyful or hollow, and is often used to describe the ridicule of others. In Psalms, it is used to describe God's laughter at the wicked.
Amplified meaning
object of mockery, scorn
Tyndale gloss
laughter
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׂחֹק (sechok) refers to laughter, encompassing both joyful and mocking expressions. It can denote merriment, derision, or being a laughing stock. The word is derived from a root meaning to laugh, and it appears in contexts of both joy and scorn.

Brown-Driver-Briggs Hebrew Lexicon (full)

שְׂחֹק, שְׂחוֹק n.[m.] laughter, derision, sport

base

Brown-Driver-Briggs glosses

H7814 שְׂחֹק, שְׂחוֹק

Strong's Hebrew Dictionary

7814 schowq sekh-oke'

or schoq {sekh-oke'}; from 7832; laughter (in merriment or

defiance):--derision, laughter(-ed to scorn, -ing), mocked,

sport.

see HEBREW for 07832

Translators Brief Hebrew Lexicon

שְׂחֹק (se.choq) — laughter.

1) laughter, laughing stock, mocking, derision

1a) laughter

1a1) joyful

1a2) hollow

1b) derision (of object)

1c) sport

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

laf'-ing-stok: Something set up to be laughed at; thrice in the Revised Version (British and American) the translation of sechoq, "laughter," etc. (Job 12:4 twice; Jer 20:7; compare Jer 48:26,27,39; La 3:14).

See MOCK, MOCKING.

you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
כָּל־kol- all H3605 Noun common · masculine singular construct
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּל once כּוֹל n.m. the whole, all

with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

Absolutely:

without the art., all things, all

with the art. הַכֹּל

where the sense is limited by the context to things (or persons) just mentioned

in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

base

Brown-Driver-Briggs glosses

H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

. Absolutely: . without the art., all things, all

. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned

. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

Strong's Hebrew Dictionary

3605 kol kole

or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;

hence, all, any or every (in the singular only, but often in a

plural sense):--(in) all (manner, (ye)), altogether, any

(manner), enough, every (one, place, thing), howsoever, as

many as, (no-)thing, ought, whatsoever, (the) whole,

whoso(-ever).

see HEBREW for 03634

Translators Brief Hebrew Lexicon

כֹּל (kol) — all.

1) all, the whole

1a) all, the whole of

1b) any, each, every, anything

1c) totality, everything

Aramaic equivalent: kol (כֹּל "all" H3606)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol: Used in various combinations, and with different meanings.

(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.

(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).

(3) All one, "It is all one" (Job 9:22), "it makes no difference whether I live or die."

(4) At all, "If thy father miss me at all" (1Sa 20:6), "in any way," "in the least."

The company it keepswords that stand beside it more often than chance
you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
הַיּ֔וֹםhai.Yom the day H3117 Particle · noun common masculine singular absolute
2,306× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Tyndale gloss
day
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.

Brown-Driver-Briggs Hebrew Lexicon (full)

יוֹם 2285 n.m. day

day, opp. night

Day as division of time

יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

Pl. days of anyone

Days

יוֹם = time

Phrases

base

Brown-Driver-Briggs glosses

H3117 יוֹם day . day, opp. night

. Day as division of time

. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

. Pl. days of anyone

. Days

. יוֹם = time

. Phrases

Strong's Hebrew Dictionary

3117 yowm yome

from an unused root meaning to be hot; a day (as the warm

hours), whether literal (from sunrise to sunset, or from one

sunset to the next), or figurative (a space of time defined by

an associated term), (often used adverb):--age, + always, +

chronicals, continually(-ance), daily, ((birth-), each, to)

day, (now a, two) days (agone), + elder, X end, + evening, +

(for) ever(-lasting, -more), X full, life, as (so) long as

(... live), (even) now, + old, + outlived, + perpetually,

presently, + remaineth, X required, season, X since, space,

then, (process of) time, + as at other times, + in trouble,

weather, (as) when, (a, the, within a) while (that), X whole

(+ age), (full) year(-ly), + younger.

Translators Brief Hebrew Lexicon

יוֹם (yom) — day.

: day/when/time/period

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

1b2a) a working day, a day's journey

1c) days, lifetime (pl.)

1d) time, period (general)

1e) year

1f) temporal references

1f1) today

1f2) yesterday

1f3) tomorrow

יוֹם (yom) — day: old.

: old/(full/many)[days]

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

1b2a) a working day, a day's journey

1c) days, lifetime (pl.)

1d) time, period (general)

1e) year

1f) temporal references

1f1) today

1f2) yesterday

1f3) tomorrow

יוֹם (yom) — day: year.

: year[of_days]

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:

(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see

Day

The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…

The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…

American Tract Society Bible Dictionary

The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.

you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
כֻּלֹּ֖הku.Loh all of it H3605 Noun common masculine singular construct · suffix
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּל once כּוֹל n.m. the whole, all

with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

Absolutely:

without the art., all things, all

with the art. הַכֹּל

where the sense is limited by the context to things (or persons) just mentioned

in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

base

Brown-Driver-Briggs glosses

H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

. Absolutely: . without the art., all things, all

. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned

. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

Strong's Hebrew Dictionary

3605 kol kole

or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;

hence, all, any or every (in the singular only, but often in a

plural sense):--(in) all (manner, (ye)), altogether, any

(manner), enough, every (one, place, thing), howsoever, as

many as, (no-)thing, ought, whatsoever, (the) whole,

whoso(-ever).

see HEBREW for 03634

Translators Brief Hebrew Lexicon

כֹּל (kol) — all.

1) all, the whole

1a) all, the whole of

1b) any, each, every, anything

1c) totality, everything

Aramaic equivalent: kol (כֹּל "all" H3606)

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp3ms
The company it keepswords that stand beside it more often than chance
you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
לֹעֵ֥גlo.'Eg [is] mocking H3932 Verb · Qal · participle (active) masculine singular
18× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To mock or deride someone is the meaning of this word, which can also imply speaking in a way that sounds like a foreign language.
Amplified meaning
derides, ridicules
Tyndale gloss
to mock
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לָעַג (la'ag) is a Hebrew verb meaning to mock or deride. It can also refer to stammering, particularly in the Niphal form, which suggests speaking unintelligibly. The entries indicate that the word conveys ridicule and scorn, with variations in its use across different grammatical forms.

Brown-Driver-Briggs Hebrew Lexicon (full)

[לָעַג] vb. mock, deride; also (Niph.) stammer, poet.

Qal mock, deride, have in derision

Niph. a people stammering of tongue (i.e. barbarians)

Hiph. mock, deride

base

Brown-Driver-Briggs glosses

H3932 [לָעַג] mock, deride; also (Niph.) stammer, poet.

Strong's Hebrew Dictionary

3932 la`ag law-ag'

a primitive root; to deride; by implication (as if imitating

a foreigner) to speak unintelligibly:--have in derision, laugh

(to scorn), mock (on), stammering.

Translators Brief Hebrew Lexicon

לָעַג (la.ag) — to mock.

1) to mock, deride, ridicule

1a) (Qal) to mock, deride, have in derision

1b) (Niphal) to stammer

1c) (Hiphil) to mock, deride

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine singular
HVqrmsa
Bible dictionarieson the English sense
Nave's Topical Bible

→ Ishmael mocks Sarah Ge 21:9

→ Elijah mocks the priests of Baal 1Ki 18:27

→ Zedekiah mocks Micaiah 1Ki 22:24

→ Some boys mock Elisha 2Ki 2:23

→ The tormentors of Job mock Job 15:12; 30:1

→ The persecutors of Jesus mock him Mt 26:67,68; 27:28-31,39-44; Mr 10:34; 14:65; 15:17-20,29-32; Lu 23:11; Joh 19:2,3,5; 1Pe 2:23

Thompson Chain Reference topics

(1) General References to

Pr 17:5; 30:17; Isa 57:4; Jude 1:18

--SEE Contempt, CONTEMPT

Aha, AHA

(2) Of Christ. See SUFFERINGS OF CHRIST

(3) Of Good Men

2Ki 2:23; 2Ch 30:10; 36:16; Ne 4:1; Ps 22:7; Ac 2:13

Ac 17:32; Heb 11:36

--SEE Derision, DERISION

Persecution, SUFFERING

you deceived me O Yahweh and I was deceived you prevailed over me and you prevailed I have become a laughing stock all the day all of it [is] mocking me
לִֽי׃Li me H9030 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

נִי (ni) — me.

Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular

Morphologythe parsing behind the code
Berean parsing
HRd/Sp1bs — Preposition · suffix
HRd/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.

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