Jeremiah 31:40 — Word Study
WLCוְכָל־ הָעֵ֣מֶק הַפְּגָרִ֣ים׀ וְהַדֶּ֡שֶׁן וְכָֽל־ הַשְּׁדֵמוֹת֩ עַד־ נַ֨חַל קִדְר֜וֹן עַד־ פִּנַּ֨ת שַׁ֤עַר הַסּוּסִים֙ מִזְרָ֔חָה קֹ֖דֶשׁ לַֽיהוָ֑ה לֹֽא־ יִנָּתֵ֧שׁ וְֽלֹא־ יֵהָרֵ֛ס ע֖וֹד לְעוֹלָֽם׃ ס
BSAThe wholekôl valleyʻêmeq [a place of death] of the dead bodiespeger and ashesdeshen and allkôl [every single one] the fieldsshᵉrêmâh asʻad far as the KidronQidrôwn [until, reaching] Valleynachal [brook of Kidron, a significant location near Jerusalem] toʻad the cornerpinnâh [angle, pinnacle] of the Horseçûwç Gateshaʻar [gate of the horses, a city entrance] to the eastmizrâch [direction of the sunrise] will be holyqôdesh [set apart, sacred] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] It will neverlôʼ againʻôwd [still, forever] be uprootednâthash▸ [torn away, plucked up] or demolishedhâraç▸ [overthrown, thrown down]
| Greek | English | Parsing |
|---|---|---|
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| הָעֵ֣מֶק | the valley of | Particle, noun common masculine singular construct |
| הַפְּגָרִ֣ים׀ | the corpses | Particle, noun common masculine plural absolute |
| וְהַדֶּ֡שֶׁן | and the fatty ash | Conjunction, particle, noun common masculine singular absolute |
| וְכָֽל־ | and all | Conjunction, noun common masculine singular construct |
| הַשְּׁדֵמוֹת֩ | the terraced fields | Particle, noun common feminine plural absolute |
| עַד־ | to | Preposition |
| נַ֨חַל | [the] wadi of | Noun common, masculine singular construct |
| קִדְר֜וֹן | Kidron | Noun proper |
| עַד־ | to | Preposition |
| פִּנַּ֨ת | [the] corner of | Noun common, feminine singular construct |
| שַׁ֤עַר | [the] gate of | Noun common, masculine singular construct |
| הַסּוּסִים֙ | the horses | Particle, noun common masculine plural absolute |
| מִזְרָ֔חָה | east -ward | Noun common masculine singular absolute, suffix |
| קֹ֖דֶשׁ | [will be] holy | Noun common, masculine singular absolute |
| לַֽיהוָ֑ה | to Yahweh | Preposition, noun proper |
| לֹֽא־ | not | Particle |
| יִנָּתֵ֧שׁ | it will be plucked up | Verb, Niphal, imperfect third person masculine singular |
| וְֽלֹא־ | and not | Conjunction, particle |
| יֵהָרֵ֛ס | it will be torn down | Verb, Niphal, imperfect third person masculine singular |
| ע֖וֹד | again | Adv |
| לְעוֹלָֽם׃ ס | for ever | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The whole valley of the dead bodies and ashes, and all the fields as far as the Kidron Valley, to the corner of the Horse Gate to the east, will be holy to the LORD. It will never again be uprooted or demolished.” |
| KJV | And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever. |
| ASV | And the whole valley of the dead bodies and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto Jehovah; it shall not be plucked up, nor thrown down any more for ever. |
| YLT | And all the valley of the carcases and of the ashes, And all the fields unto the brook Kidron, Unto the corner of the horse-gate eastward, [Are] holy to Jehovah, it is not plucked up, Nor is it thrown down any more to the age! |
| WEB | The whole valley of the dead bodies and of the ashes, and all the fields to the brook Kidron, to the corner of the horse gate toward the east, will be holy to Yahweh. It will not be plucked up or thrown down any more forever.” |
| BBE | And all the valley of the dead bodies, and all the field of death as far as the stream Kidron, up to the angle of the horses' doorway to the east, will be holy to the Lord; it will not again be uprooted or overturned for ever. |
Where they part company is ע֖וֹד — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause, emphasizing the permanence of the valley's holiness.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַשׁ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 31:40
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 — The Promise of Restorationgenerated
Jeremiah 31:40 is part of a larger prophecy where God reassures His people of their future restoration and the sanctification of places associated with death. This passage emphasizes the transformation of a valley known for death into a holy site, reflecting God's power to redeem and restore even the most desolate places.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 7:32 | So behold, the days are coming, declares the LORD, when this place will no longer be called Topheth and the Valley of Hinnom, but the Valley of Slaughter. For they will bury the dead in Topheth until there is no more room. |
| 2 | Jeremiah 19:11–13 | and you are to proclaim to them that this is what the LORD of Hosts says: I will shatter this nation and this city, like one shatters a potter’s jar that can never again be repaired. They will bury the dead in Topheth until there is no more room to bury them. |
| 3 | Jeremiah 32:36 | Now therefore, about this city of which you say, ‘It will be delivered into the hand of the king of Babylon by sword and famine and plague,’ this is what the LORD, the God of Israel, says: |
| 4 | Ezekiel 37:2 | He led me all around among them, and I saw a great many bones on the floor of the valley, and indeed, they were very dry. |
| 5 | 2 Samuel 15:23 | Everyone in the countryside was weeping loudly as all the people passed by. And as the king crossed the Kidron Valley, all the people also passed toward the way of the wilderness. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — קֹ֖דֶשׁ, Ko.deshgenerated
The Hebrew word קֹ֖דֶשׁ (qodesh) means 'holy' or 'sacred.' It signifies something that is set apart for God, often used in contexts referring to sacred places or objects. In this verse, it underscores the transformation of a valley associated with death into a space dedicated to the LORD.
This noun is in the masculine singular absolute form, indicating that it refers to a specific state of holiness that will be permanent. The emphasis on holiness here reflects the covenant relationship between God and His people, highlighting the significance of divine presence in the restored landscape.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has holy, which aligns with the KJV and ASV, maintaining the sense of sanctity.
Where translations differ is in the rendering of ע֖וֹד — od — with the BSB, KJV, and others using again, while the ULB and WEB opt for forever. This distinction highlights different interpretations of the permanence of the valley's sanctity.
Sentence Structuregenerated
The finite verb יִנָּתֵ֧שׁ (yi.na.Tesh), meaning 'it will be plucked up,' governs the main clause, with two negations and a second verb יֵהָרֵ֛ס (ye.ha.Res), meaning 'it will be torn down,' creating a clear statement of what will not happen to the valley.
The structure emphasizes the permanence of the valley's holiness, with a series of noun phrases detailing what will be holy, followed by the verbs that describe the actions that will not occur.
Septuagint Backgroundgenerated
The Septuagint translates קֹ֖דֶשׁ as ἁγίασμα, indicating a sacred or consecrated status similar to the Hebrew. This choice reflects the translators' understanding of the valley's significance in relation to God's holiness.
The LXX's rendering of יִנָּתֵ֧שׁ as ἐκλίπῃ suggests a focus on the act of removal or destruction, aligning with the Hebrew sense of uprooting, but it may imply a different nuance in the context of divine judgment.
In plain words — the whole versegenerated
Jeremiah 31:40 describes a valley that was once associated with death and destruction but will become holy to the LORD, never to be destroyed again. This transformation signifies God's promise of restoration and the sanctity of the land.
Frequently Asked Questionsgenerated
For the valley to be holy means it is set apart for God's purposes, indicating a transformation from a place of death to one of divine presence.
The valley is associated with dead bodies and ashes due to its history of destruction and death, making its future sanctification even more significant.
This phrase implies a permanent state of holiness and stability for the valley, indicating God's enduring promise to protect and sanctify the land.
This verse reflects Jeremiah's overarching message of hope and restoration for Israel, emphasizing God's commitment to redeem His people and their land.
Reflection Questionsgenerated
- In what ways can I recognize and honor the sacredness of places in my life?
- How does the promise of restoration in this verse encourage me in my own experiences of loss or despair?
- What actions can I take to cultivate a sense of holiness in my surroundings?
- How can I reflect God's promise of permanence in my commitments and relationships?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 31:40 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the whole valley of the dead bodies, and of the ashes,.... The Targum paraphrases it, "where the carcasses of the Assyrian army fell;'' Sennacherib's army, destroyed by an angel; and so Jarchi
Read John Gill on Jeremiah 31 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be
Read Robert Jamieson on Jeremiah 31 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe whole valley of the dead bodies; a valley so called (as some think) from the multitude of Sennacherib’ s army slain there; or, (as others think,) from the bodies of malefactors put to death at Golgotha, (which was near,) cast or buried there. And of the ashes; so called (as is thought) from the ashes of the sacrifices carried thither. Some think that the horse gate had its name from the king’ s horses led out at it. The sum is, the whole city shall be built. Shall be holy unto the Lord; all these places shall be parts of the holy city, and God’ s name shall be sanctified, and he shall be worshipped in them all; and the city for a long time shall abide, and not be plucked up, nor thrown…
Read Matthew Poole on Jeremiah 31 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 31:40 And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, [shall be] holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.Ver. 40. And the whole valley of the dead bodies.] Of Rephaim, say some; of Tophet, say others. See on Jeremiah 31:39. Shall be holy unto the Lord.] So is the holy Catholic Church, the New Jerusalem which is above especially. It shall not be plucked up nor thrown down any more for ever.] This cannot be applied to the earthly Jerusalem, which was plucked up and thrown down by the Romans once and again; but especially by Aelius…
Read John Trapp on Jeremiah 31 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(40) The whole valley of the dead bodies . . .—We have to think of this city as Jeremiah saw it during the horrors of the siege—the lower part, the “plain” or “valley” of the city, the valley of Hinnom (comp. Jeremiah 19:11), filled with corpses lying unburied in the streets (Lamentations 2:21; Lamentations 4:9), the “ashes” of burnt and shattered houses encumbering the streets with their débris, the fields or open spaces that stretched to the Kidron valley, and the “horse-gate” by the king’s palace (2 Kings 11:16; 2 Chronicles 23:15; Nehemiah 3:28)—all this now lay before him as a scene of unspeakable desolation; but in his vision of the restored city he sees it all cleansed from whatever…
Read Charles John Ellicott on Jeremiah 31 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 40. The whole valley of the dead bodies] The valley of the son of Hinnom. And all the fields unto the brook of Kidron, unto the corner of the horse-gate toward the east] All these places, the fuller's field, c., shall be consecrated to the Lord, and become a part of this new city so that this will appear to be a city much more extensive than the city of Jerusalem ever was; and to be suited to that time, when the people shall have the law written in their hearts, and God shall have filled the land with the seed of man, and with the seed of beast. Talia saecla currite! "Make speed, ye happy times!"
Read AdamClarke on Jeremiah 31 →
CambridgeThe Cambridge Bible for Schools and Colleges40. valley of the dead bodies] the valley of Hinnom, into which carcases of criminals and of animals were cast. It was also defiled as the scene of human sacrifices offered to Molech (Jeremiah 7:31, Jeremiah 32:35), and to these the “ashes” also seem to refer. So Dr. the fields] The MT. gives us alternative readings, exhibiting only the slightest difference in spelling, but one of them unknown outside this passage. The other, to be rendered as in E.VV., is in all probability the original one and is found in a kindred context, 2 Kings 23:4. the horse gate] mentioned Nehemiah 3:28 at the S.E. corner of the Temple courts, 2 Kings 11:16 = 2 Chronicles 23:15. This verse makes the same…
Read Cambridge on Jeremiah 31 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe whole valley of the dead bodies - Probably some part of the Valley of Ben-Hinnom. Comparing Zechariah 2:4, the conclusion seems evident that Jeremiah’s words are to be spiritually understood.
Read Albert Barnes on Jeremiah 31 →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
The whole valley of the dead bodies and ashes, and all the fields as far as the Kidron Valley, to the corner of the Horse Gate to the east, will be holy to the LORD. It will never again be uprooted or demolished.”
The whole valley of the dead bodies and of the ashes, and all the fields to the brook Kidron, to the corner of the horse gate toward the east, will be holy to Yahweh. It will not be plucked up or thrown down any more forever.”
The whole valley of the dead bodies and ashes, and all the fields as far as the Kidron Valley, to the corner of the Horse Gate to the east, will be holy to the LORD. It will never again be uprooted or demolished.”
The whole valley where dead bodies and sacrificial ashes are thrown and all the terraced fields out to the Kidron Valley on the east as far north as the Horse Gate will be included within this city that is sacred to the Lord. The city will never again be torn down or destroyed.”
Tyndale line
And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.
And the whole valley of the dead bodies and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto Jehovah; it shall not be plucked up, nor thrown down any more for ever.
And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.
And the whole valley of the dead bodies, and of the ashes, and all the fields to the brook of Kidron, to the corner of the horse-gate towards the east, shall be holy to the LORD; it shall not be plucked up, nor thrown down any more for ever.
And the whole valley of the dead bodies, and of the ashes, and all the fields vnto the brooke of Kidron, and vnto the corner of the horsegate toward the East, shalbe holy vnto the Lord, neither shall it be plucked vp nor destroyed any more for euer.
Strictly literal
And the whole valley of the dead bodies, and of the ashes, and all the fields unto the torrent Kidron, unto the corner of the horse-gate toward the east, shall be holy unto Jehovah: it shall not be plucked up, nor overthrown any more for ever.
And all the valley of the carcases and of the ashes, And all the fields unto the brook Kidron, Unto the corner of the horse-gate eastward, [Are] holy to Jehovah, it is not plucked up, Nor is it thrown down any more to the age!
And all the valley of the carcasses and of the ashes, || And all the fields to the Brook of Kidron, || To the corner of the Horse Gate eastward, || [Are] holy to YHWH, || It is not plucked up, || Nor is it thrown down anymore for all time!”
(31:39) And the whole valley of the dead bodies, and of the ashes, and all fields as far as the brook Kidron, unto the corner of the horse-gate toward the east, shall be holy unto the Lord: it shall not be plucked up, nor overthrown any more to eternity.
The whole valley of the dead bodies and the ashes, and all the terraced fields going out to the Kidron Valley as far as the corner of the Horse Gate on the east, will be set apart for Yahweh. The city will not be pulled up or overthrown again, forever.”
From the Latin
And the whole valley of dead bodies and of ashes, and all the country of death, even to the torrent Cedron, and the corner of the horse gate towards the east, the Holy of the Lord: it shall not be plucked up, and it shall not be destroyed any more for ever.
Simplified
The entire valley, where the dead are buried and the trash is dumped, and all the fields from the Kidron Valley as far as the Horse Gate to the east, will be holy to the Lord. Jerusalem will never again be torn down or destroyed.
And all the valley of the dead bodies, and all the field of death as far as the stream Kidron, up to the angle of the horses' doorway to the east, will be holy to the Lord; it will not again be uprooted or overturned for ever.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with the Septuagint matching 18 of the 22 words in the Hebrew text. The differences in word order and articles reflect the distinct linguistic styles of the two texts.
וְכָל־ הָעֵ֣מֶק הַפְּגָרִ֣ים׀ וְהַדֶּ֡שֶׁן וְכָֽל־ הַשְּׁדֵמוֹת֩ עַד־ נַ֨חַל קִדְר֜וֹן עַד־ פִּנַּ֨ת שַׁ֤עַר הַסּוּסִים֙ מִזְרָ֔חָה קֹ֖דֶשׁ לַֽיהוָ֑ה לֹֽא־ יִנָּתֵ֧שׁ וְֽלֹא־ יֵהָרֵ֛ס ע֖וֹד לְעוֹלָֽם׃ ס
18 of the 22 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 31:40
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.
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.
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
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)
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
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)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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).
The Hebrew word עֵ֫מֶק (*'emeq*) means 'vale' or 'valley,' indicating a broad depression in the landscape. It is derived from the root meaning 'deepening' or 'depth.' This term is often used in proper names, such as the Valley of Achor and the Valley of Elah, and covers a range of valleys and lowlands mentioned in the Old Testament.
עֵ֫מֶק 70 n.m. vale (prop. deepening, depth)
base
H6010 עֵ֫מֶק vale (prop. deepening, depth)
6010 `emeq ay'-mek
from 6009; a vale (i.e. broad depression):--dale, vale,
valley (often used as a part of proper names). See also 1025.
see HEBREW for 06009
see HEBREW for 01025
עֵ֫מֶק (e.meq) — Valley (of Achor).
Combined with a.khor (עָכוֹר " of Achor" H5911)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Beracah).
Combined with be.ra.khah (בְּרָכָה " of Beracah" H1294H)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Elah).
Combined with e.lah (אֵלָה "Elah" H0425L)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Emek.
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Hebron).
Combined with chev.ron (חֶבְרוֹן " of Hebron" H2275H)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Topheth).
valley, vale, lowland, open country
Another name of to.phet (תֹּ֫פֶת "Topheth" H8612)
עֵ֫מֶק (e.meq) — Valley (of Jezreel).
Combined with yiz.re.el (יִזְרְעֶאל " of Jezreel" H3157L)
Art | N-ms — Particle · noun common masculine singular constructHTd/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word פֶּ֫גֶר (peger) means 'corpse' or 'carcass' and can refer to the dead body of either a human or an animal. It can also figuratively denote an idolatrous image. The word is derived from a related root, H6296, which is not detailed in the entries.
פֶּ֫גֶר n.m. corpse, carcass
base
H6297 פֶּ֫גֶר corpse, carcass
6297 peger peh'gher
from 6296; a carcase (as limp), whether of man or beast;
figuratively, an idolatrous image:--carcase, corpse, dead
body.
see HEBREW for 06296
פֶּ֫גֶר (pe.ger) — corpse.
1) corpse, carcass, monument, stela
1a) corpse (of man)
1b) carcass (of animals)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
דֶּ֫שֶׁן (deshen) refers to fatness or abundance, often in a figurative sense, and specifically to the fatty ashes of sacrifices. It encompasses meanings related to fertility and blessing, as well as the ashes mixed with fat from victims. The word is derived from a root that emphasizes the concept of fat.
דֶּ֫שֶׁן n.m. fatness, fat ashes
fatness, abundance, luxuriance, oil
fat ashes; i.e. ashes of victims, mixed with fat
base
H1880 דֶּ֫שֶׁן fatness, fat ashes . fatness, abundance, luxuriance, oil
. fat ashes; i.e. ashes of victims, mixed with fat
1880 deshen deh'-shen
from 1878; the fat; abstractly fatness, i.e. (figuratively)
abundance; specifically the (fatty) ashes of sacrifices:--
ashes, fatness.
see HEBREW for 01878
דֶּ֫שֶׁן (de.shen) — ashes.
1) fat ashes, fatness
1a) fatness
1a1) of fertility
1a2) of blessing (fig.)
1b) fat ashes (ashes of victims, mixed with the fat)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
Ash
(Heb. o’ren, “tremulous”), mentioned only Isa. 44:14 (R.V., “fir tree”). It is rendered “pine tree” both in the LXX. and Vulgate versions. There is a tree called by the Arabs aran, found still in the valleys of Arabia Petraea, whose leaf resembles that of the mountain ash. This may be the tree meant. Our ash tree is not known in Syria.
(Heb. oren), only in (Isaiah 44:14) As the true ash is not a native of Palestine, some understand this to be a species of pine tree. Perhaps the larch (Laryx europaea) may be intended.
→ A tree Isa 44:14
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.
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
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)
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
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)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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).
שְׁדֵמָה (shdemah) means 'field' and is derived from a related term. It refers to a cultivated area, and can also imply a blasted field. The entries consistently define it as a type of field without significant disagreement.
[שְׁדֵמָה] n.f. field
base
H7709 [שְׁדֵמָה] field
7709 shdemah shed-ay-maw'
apparently from 7704; a cultivated field; -- blasted, field.
see HEBREW for 07704
שְׁדֵמָה (she.de.mah) — field.
field
Also means: she.re.mah (שְׁרֵמָה "field" H8309)
HTd/Ncfpa — Particle · noun common feminine plural absoluteHTd/Ncfpa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
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…
קִדְרוֹן (qidrown) refers to the Kidron, a brook located east of Jerusalem. The name is associated with a 'dusky place' or 'dark' stream, as noted in the entries. It is primarily mentioned in geographical contexts.
קִדְרוֹן n.pr. of wady just E. of Jerusalem
base
H6939 קִדְרוֹן
6939 Qidrown kid-rone'
from 6937; dusky place; Kidron, a brook near
Jerusalem:--Kidron.
see HEBREW for 06937
קִדְרוֹן (qid.ron) — Kidron.
§ Kidron = "dark"
a stream east of Jerusalem
N-proper — Noun properHNpl
kid'-ron (Kedron; the King James Version Cedron): A place which, in obedience to Antiochus Sidetes, Cendebaeus fortified (1 Macc 15:39 ff), to which, when defeated, he fled, hotly pursued by John and Judas, sons of Simon the Maccabee, who burned the city (1 Macc 16:4 ff). It is named along with Jamnia (Yebna) and Azotus (Esdud). It is possibly identical with Katrah], a village about 3 miles Southwest of `Aqir (Ekron).
Kidron
= Kedron = Cedron, turbid, the winter torrent which flows through the Valley of Jehoshaphat, on the eastern side of Jerusalem, between the city and the Mount of Olives. This valley is known in Scripture only by the name “the brook Kidron.” David crossed this brook bare-foot and weeping, when fleeing from Absalom (2 Sam. 15:23, 30), and it was frequently crossed by our Lord in his journeyings to and fro (John 18:1). Here Asa burned the obscene idols of his mother (1 Kings 15:13), and here Athaliah was executed (2 Kings 11:16). It afterwards became the receptacle for all manner of impurities (2 Chr. 29:16; 30:14)…
obscure; making black or sad
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
פִּנָּה (pinnah) means 'corner' and can refer to the corner of square objects or figuratively to a chief or chieftain. It is derived from a related word meaning 'to turn.' The entries indicate its use in contexts like a bulwark or pinnacle, but do not provide specific verse references.
פִּנָּה 28 n.f. corner
base
H6438 פִּנָּה corner
6438 pinnah pin-naw'
feminine of 6434; an angle; by implication, a pinnacle;
figuratively, a chieftain:--bulwark, chief, corner, stay,
tower.
see HEBREW for 06434
פִּנָּה (pin.nah) — Corner (Gate).
This name means corner, to turn, to turn back
פִּנָּה (pin.nah) — corner.
1) corner
1a) corner (of square objects)
1b) corner (of ruler or chief-fig.)
Also means: pen (פֵּן "Corner" H6434)
N-fs — Noun common · feminine singular constructHNcfsc
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…
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
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…
סוּס (sus) refers to both a 'swallow' and a 'horse,' derived from a root meaning to skip or leap. The word captures the swift nature of both the bird and the animal, often associated with chariot horses in the context of the Old Testament. There is a note in the entries about a comparison with another Hebrew word, but no significant disagreement among the lexicons.
סוּס n.[m.] swallow or swift
base
סוּס 138 n.m. horse
base
H5483a סוּס swallow or swift H5483b סוּס horse
5483 cuwc soos
or cuc {soos}; from an unused root meaning to skip (properly,
for joy); a horse (as leaping); also a swallow (from its rapid
flight):--crane, horse((-back, -hoof)). Compare 6571.
see HEBREW for 06571
סוּס (sus) — swallow.
swallow, swift
סוּס (sus) — Horse (Gate).
This name means horse
סוּס (sus) — horse.
1) horse
1a) chariot horses
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Were anciently less used for labor, in Bible land, than oxen and asses. They were used by princes and warriors, both with and without chariots, Ex 14:9,23 Es 6:8 Ec 10:7. The finest description of the war-horse ever written is found in one of the most ancient books, Job 39:19-25. Horses were common in Egypt, Ge 47:17 50:9 So 1:9; but the Jews were at first forbidden to go there for them, De 17:16, or the keep any large number, Jos 11:6
מִזְרָח (mizrach) means 'place of sunrise' or simply 'east.' It is derived from the root meaning 'to rise' and refers to the direction of the sunrise. The entries consistently highlight its use to denote the east, both as a cardinal direction and in relation to the rising sun.
מִזְרָח n.[m.] place of sunrise, east
base
H4217 מִזְרָח place of sunrise, east
4217 mizrach miz-rawkh'
from 2224; sunrise, i.e. the east:--east (side, -ward),
(sun-)rising (of the sun).
see HEBREW for 02224
מִזְרָח (miz.rach) — East (Gate).
This name means place of sunrise, east
מִזְרָח (miz.rach) — east.
1) place of sunrise, east
1a) sunrise, east (with 'sun')
1b) the east (without 'sun')
1b1) to or toward the place of sunrise
1b2) to the east, eastward
N-ms | Suff — Noun common masculine singular absolute · suffixHNcmsa/Sd
word: "Ward" and "guard" are two different spellings of the same word, and in consequence no clear line can be drawn between them. English Versions of the Bible, however, has used "guard" only in the sense of "a special body of soldiers" (Ge 37:36, etc.), while "ward" is used, not only in this sense (Jer 37:13; contrast 39:9), but also in a variety of others. So a "ward" may mean "any body of men on special duty," as 1Ch 9:23; the King James Version 1Ch 26:16; Ne 12:24,25 (the Revised Version (British and American) "watch"), or the duty itself, as Isa 21:8;
Ward
A prison (Gen. 40:3, 4); a watch-station (Isa. 21:8); a guard (Neh. 13:30).
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נָתַשׁ (nathash) is a Hebrew verb meaning to pull or pluck up, and it conveys the idea of uprooting or destroying. It can appear in various forms, including Qal (to pull up), Niphal (to be plucked up), and Hophal (to be plucked up). The entries consistently emphasize its destructive connotation, with no significant disagreement among the lexicons.
נָתַשׁ vb. pull or pluck up, root out
Qal pull or pluck up
Niph. it shall not be rooted up
Hoph. and she was rooted up
base
H5428 נָתַשׁ pull or pluck up, root out
5428 nathash naw-thash'
a primitive root; to tear away:--destroy, forsake, pluck
(out, up, by the roots), pull up, root out (up), X utterly.
נָתַשׁ (na.tash) — to uproot.
1) to pull up, expel, root out, pluck up
1a) (Qal) to pull or pluck up
1b) (Niphal) to be plucked up
1c) (Hophal) to be plucked up
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
הָרַס (harac) is a Hebrew verb meaning to throw down, break, or tear down. It covers a range of actions including overthrowing, destroying, and breaking through. The entries indicate it can be used in various forms, such as Qal, Niphal, and Piel, each reflecting different nuances of the action.
הָרַס vb. throw down, break or tear down
Qal
throw down, tear down
break down, break away
break through
Niph. be thrown or torn down
Pi. overthrow, tear down
base
H2040 הָרַס throw down, break or tear down .. throw down, tear down
. break down, break away
. break through
. be thrown or torn down
. overthrow, tear down
2040 harac haw-ras'
a primitive root; to pull down or in pieces, break,
&Š destroy:--beat down, break (down, through), destroy,
overthrow, pluck down, pull down, ruin, throw down, X utterly.
הָרַס (ha.ras) — to overthrow.
1) to tear down, break down, overthrow, beat down, break, break through, destroy, pluck down, pull down, throw down, ruined, destroyer, utterly
1a) (Qal)
1a1) to throw down, tear down
1a2) to break through
1a3) to break down, break away
1b) (Niphal) to be torn down, be thrown down
1c) (Piel)
1c1) to overthrow, tear down
1c2) destroyer (participle)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
