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Jeremiah 6:4 — Word Study

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WLCקַדְּשׁ֤וּ עָלֶ֙יהָ֙ מִלְחָמָ֔ה ק֖וּמוּ וְנַעֲלֶ֣ה בַֽצָּהֳרָ֑יִם א֥וֹי לָ֙נוּ֙ כִּי־ פָנָ֣ה הַיּ֔וֹם כִּ֥י יִנָּט֖וּ צִלְלֵי־ עָֽרֶב׃

BSAPrepareqâdash for battlemilchâmâh [sanctify war] against herʻal rise upqûwm [arise, stand] let us attackʻâlâh [go up] at noontsôhar [midday, when the sun is high] Woeʼôwy [alas, oh no] forkîy the daylightyôwm [day] is fadingpânâh [declining, turning away] the eveningʻereb [sunset] shadowstsêlel [darkness, shade] grow longnâṭâh [are stretched out]

Word
Listen & take awayJeremiah 6
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 4 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 ('A.rev) — no per-word recordings of the Hebrew exist to link to.
Take it away
Jeremiah 6:4quick helps
In a sentenceJeremiah calls the people to prepare for battle, warning them of the fading daylight and the growing shadows.
Who is speakingThe prophet Jeremiah, conveying a message from the LORD of Hosts.
Where we areThis verse is part of a call to arms against Jerusalem, emphasizing the urgency of the situation.
The hard wordקַדְּשׁ֤וּ
Take awayThe call to prepare for battle is urgent, as time is running out.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאוֹי verbקָדַשׁ 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 6:4

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

Context — A Call to Arms Against Jerusalemgenerated

3Shepherds and their flocks will come against her; they will pitch their tents all around her, each tending his own portion:
4‘Prepare for battle against her; rise up, let us attack at noon. Woe to us, for the daylight is fading; the evening shadows grow long.
5Rise up, let us attack by night and destroy her fortresses!’”
6For this is what the LORD of Hosts says: “Cut down the trees and raise a siege ramp against Jerusalem. This city must be punished; there is nothing but oppression in her midst.

Jeremiah 6:4 is a part of a prophetic warning to Jerusalem, urging the people to prepare for battle. The context highlights the impending threat and the need for action as the daylight fades and shadows lengthen, symbolizing the urgency of their situation. This call echoes throughout the chapter, where the consequences of inaction are made clear.


Cross References

ReferenceText (BSB)
1Jeremiah 5:10Go up through her vineyards and ravage them, but do not finish them off. Strip off her branches, for they do not belong to the LORD.
2Jeremiah 51:27–28“Raise a banner in the land! Blow the ram’s horn among the nations! Prepare the nations against her. Summon the kingdoms against her— Ararat, Minni, and Ashkenaz. Appoint a captain against her; bring up horses like swarming locusts.
3Isaiah 5:26–30He lifts a banner for the distant nations and whistles for those at the ends of the earth. Behold—how speedily and swiftly they come!
4Isaiah 13:2–5Raise a banner on a barren hilltop; call aloud to them. Wave your hand, that they may enter the gates of the nobles.
5Joel 3:9Proclaim this among the nations: “Prepare for war; rouse the mighty men; let all the men of war advance and attack!

The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to


The Key Word קַדְּשׁ֤וּ, ka.de.Shugenerated

The verb קָדַשׁ (qadash) means to consecrate or set apart as sacred. In this context, it calls for the people to sanctify war, preparing themselves for the battle ahead. The imperative form indicates urgency and necessity, emphasizing that this is not merely a suggestion but a command.

This word encompasses actions of purification and dedication, highlighting the seriousness of the battle they are about to engage in. The use of the Piel stem suggests an active engagement in the act of consecration, indicating that the people must actively prepare themselves for the conflict.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The structure of the verse centers around the finite verb קַדְּשׁ֤וּ, prepare, which governs the subsequent actions: a call to arise and attack, followed by a lament about the fading daylight. This arrangement emphasizes the imperative nature of the call to arms.

The verse contains multiple clauses, each building on the urgency of the situation: the command to prepare for battle, the call to rise, and the warnings about the fading day and lengthening shadows. The order of these phrases highlights the immediacy of the threat.


Septuagint Backgroundgenerated

The Septuagint translates קַדְּשׁ֤וּ as παρασκευάσασθε, which means 'prepare.' This choice reflects a direct call to action, aligning with the Hebrew imperative to sanctify war.

The translation indicates a focus on preparation and readiness, emphasizing the need for the people to actively engage in the battle ahead.


In plain words — the whole versegenerated

Jeremiah 6:4 urges the people to prepare for battle against Jerusalem, warning them that the daylight is fading and the evening shadows are growing long. This highlights the urgency of their situation and the need for immediate action.


Frequently Asked Questionsgenerated

What does it mean to 'prepare for battle'?

To 'prepare for battle' means to consecrate and set oneself apart for the conflict ahead, ensuring readiness both spiritually and physically.

Why is the fading daylight significant?

The fading daylight symbolizes the diminishing time for action, indicating that the opportunity to respond is quickly passing.

What is the significance of the evening shadows?

The evening shadows represent the encroaching danger and the urgency of the situation, suggesting that time is running out for the people to act.

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

This verse reflects Jeremiah's overarching message of warning and call to repentance, emphasizing the consequences of inaction in the face of impending judgment.


Reflection Questionsgenerated

  1. In what ways can I prepare myself for the challenges I face, as Jeremiah calls the people to prepare for battle?
  2. How do I respond to warnings in my life, and what actions do I take when I sense urgency?
  3. What does it mean for me to 'sanctify' my actions in the face of difficult circumstances?
  4. How can I remain vigilant and ready for the challenges that may come my way, just as the people were urged to be prepared?

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

Jerome comments on this verse, highlighting the urgency of the situation and the need for action as the day declines.

JeromeVerse 4, 5. c. 347–420
Woe to us, because the day has declined, because the shadows in the evening have become longer (or have failed). Arise and let us ascend in the night, and let us scatter its houses (or its foundations).
Early Church Fathers on Jeremiah 6 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Jeremiah 6:4 itself, not merely on the chapter around it.

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

Prepare ye war against her,.... Not only proclaim it, but prepare themselves for it; get everything ready for the siege, and begin it.

Read John Gill on Jeremiah 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day goeth away, for the shadows of the evening are stretched out. The invading soldiers encourage one another to the attack on Jerusalem.

Read Robert Jamieson on Jeremiah 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Prepare ye war against her: the prophet now passeth from his metaphor to tell them plainly what he means by the shepherds, viz. warriors: some make these the words of the Chaldeans, making preparations for their invasion, and it may be by some of their accustomed rites that they used before war; but they seem more probably to be the words of God inviting them, and calling them into this work, therefore in the Hebrew it is, Sanctify war against her, ; he speaks unto such as he had sanctified or set apart for this work, his sanctified ones, . Arise, and let us go up at noon: this shows how ready they will be to obey God’ s call; the like we read ; and therefore they are said to go or march up…

Read Matthew Poole on Jeremiah 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Jeremiah 6:4 Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day goeth away, for the shadows of the evening are stretched out.Ver. 4. Prepare ye war against her.] Say those Chaldean sweethearts. This is their wooing language, like that of the English at Musselburgh. Let us go up at noon.] Let us lose no time; why burn we daylight by needless delays?

Read John Trapp on Jeremiah 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(4) Prepare ye war.—Literally, Sanctify. The opening of the battle was accompanied by sacrifices, divinations, and prayers. Compare Deuteronomy 20:1-3 for the practice of the Israelites, and Ezekiel 21:20-22 for that of the Chaldæans, which was, of course, present to Jeremiah’s mind. The cry thus given with dramatic force comes from the soldiers of the invading army impatient for the fight. They are so eager that, instead of resting at noon, as usual, for their mid-day meal, they would fain press on for the assault. Their orders are against this, and, as the shadows lengthen, they raise their cry of complaint, “Alas for us, the day declines . . .” Then, impatient still, unwilling to wait…

Read Charles John Ellicott on Jeremiah 6 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 4. Prepare ye war against her] The words of the invaders exciting each other to the assault, and impatient lest any time should be lost; lest the besieged should have time to strengthen themselves, or get in supplies.

Read AdamClarke on Jeremiah 6 →
CambridgeThe Cambridge Bible for Schools and Colleges

4. Prepare] lit. as mg. Sanctify. Cp. Jeremiah 51:27 f.; so Isaiah 13:3, “my consecrated ones,” said of the armies summoned to destroy Babylon. The entering upon war was looked upon as a solemn religious act, and was accompanied by corresponding ceremonies. See Deuteronomy 20:2 ff., and cp. Ezekiel 21:21 ff. at noon] Cp. Jeremiah 15:8, Jeremiah 20:16; Zephaniah 2:4. The enemy in their eagerness are prepared to brave the full power of the sun’s rays. But the time has slipped by. The shadows lengthen.

Read Cambridge on Jeremiah 6 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Prepare ye war - Rather, Sanctify ye war against her. War in ancient times was never undertaken without religions solemnities (see Deuteronomy 20:2 note). For some of these compare Ezekiel 21:21-23.

Read Albert Barnes on Jeremiah 6 →

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

‘Prepare for battle against her; rise up, let us attack at noon. Woe to us, for the daylight is fading; the evening shadows grow long.

WEBWorld English Bible2000

“Prepare war against her! Arise! Let’s go up at noon. Woe to us! For the day declines, for the shadows of the evening are stretched out.

MSBMajority Standard Bible2022

‘Prepare for battle against her; rise up, let us attack at noon. Woe to us, for the daylight is fading; the evening shadows grow long.

NETBNew English Translation2006

They will say, ‘Prepare to do battle against it! Come on! Let’s attack it at noon!’ But later they will say, ‘Oh, oh! Too bad! The day is almost over and the shadows of evening are getting long.

Tyndale line

KJVKing James Version1611

Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day goeth away, for the shadows of the evening are stretched out.

ASVAmerican Standard Version1901

Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day declineth, for the shadows of the evening are stretched out.

RVARevised Version, American1894

Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day declineth, for the shadows of the evening are stretched out.

NWBWebster's Bible1833

Prepare ye war against her; arise, and let us go up at noon. Woe to us! for the day departeth, for the shadows of the evening are lengthened.

GNVGeneva Bible1599

Prepare warre against her: arise, and let vs goe vp toward the South: wo vnto vs: for the day declineth, and the shadowes of the euening are stretched out.

Strictly literal

DBYDarby Translation1890

Prepare war against her. Arise, and let us go up at noon. Woe unto us! for the day hath declined, for the shadows of the evening are lengthening.

YLTYoung's Literal Translation1862

Sanctify ye against her the battle, Rise, and we go up at noon. Woe to us, for turned hath the day, For stretched out are the shades of evening,

LSVLiteral Standard Version2020

“Sanctify the battle against her, || Rise, and we go up at noon. Woe to us, for the day has turned, || For the shades of evening are stretched out,

ILTInterlinear Literal Translation2000

Prepare ye war against her! “Arise, and let us go up at noon. Woe unto us! for the day waneth, for the shadows of the evening are stretched out.

ULBUnlocked Literal Bible2017

“Dedicate yourselves to the gods for the battle. Arise, let us attack at noon. It is too bad that the daylight is fading away, that the evening shadows are falling.

From the Latin

DRADouay-Rheims (Challoner)1899

Prepare ye war against her: arise, and let us go up at midday: woe unto us, for the day is declined, for the shadows of the evening are grown longer.

Simplified

FBVFree Bible Version2020

They get ready for battle against her, saying, “Come on, we'll attack at noon! Oh no, the day is almost over, the evening shadows are growing long.

BBEBible in Basic English1949

Make war ready against her; up! let us go up when the sun is high. Sorrow is ours! for the day is turned and the shades of evening are stretched out.

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.

clauseverbקַדְּשׁ֤וּconsecrateprepositional phrase · prepositionalעָלֶ֨יonהָ֙itobjectמִלְחָמָ֔הbattleclauseverbק֖וּמוּariseוְandclauseverbנַעֲלֶ֣הlet.us.go.upprepositional phrase · prepositionalבַֽatnoun phrase(the)צָּהֳרָ֑יִםnoon(s)clausesubjectא֥וֹיwoe!prepositional phrase · predicateלָ֨toנוּ֙usכִּי(dm)clauseverbפָנָ֣הit.has.turnednoun phrase · subjectהַtheיּ֔וֹםdayכִּ֥י(dm)clauseverbיִנָּט֖וּthey.are.stretched.outnoun phrase · subjectצִלְלֵי[the].shadowsעָֽרֶבof.evening

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, with 14 of the 15 words matched. This indicates a strong consistency in the message conveyed, although the Septuagint's word order differs from the Hebrew.

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

קַדְּשׁ֤וּ עָלֶ֙יהָ֙ מִלְחָמָ֔ה ק֖וּמוּ וְנַעֲלֶ֣ה בַֽצָּהֳרָ֑יִם א֥וֹי לָ֙נוּ֙ כִּי־ פָנָ֣ה הַיּ֔וֹם כִּ֥י יִנָּט֖וּ צִלְלֵי־ עָֽרֶב׃

Septuagintthe Greek the translators chose, word by word
קַדְּשׁ֤וּπαρασκευάσασθεעָלֶ֙יהָ֙αὐτὴνמִלְחָמָ֔הπόλεμονק֖וּמוּἀνάστητεוְנַעֲלֶ֣הἀναβῶμενבַֽצָּהֳרָ֑יִםμεσημβρίαςא֥וֹיοὐαὶלָ֙נוּ֙ἡμῖνכִּי־ὅτιפָנָ֣הκέκλικενהַיּ֔וֹםἡμέραכִּ֥יὅτιיִנָּט֖וּἐκλείπουσινעָֽרֶב׃ἑσπέρας

14 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

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


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

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

Jeremiah 6:4קָדַשׁconsecrateconsecrateקָדַשׁעַלon iton itעַלמִלְחָמָהbattlebattleמִלְחָמָהלֵבariseariseלֵבעָלָהso we may gso we may go upעָלָהצֹ֫הַרat noonat noonצֹ֫הַראוֹיwoe!woe!אוֹינוּto usto usנוּכִּיforforכִּיפָּנָהit has turnit has turnedפָּנָהיוֹםthe daythe dayיוֹםכִּיforforכִּינָטָהthey are stthey are stretcנָטָהצֵל[the] shado[the] shadows oצֵלעֶ֫רֶבeveningeveningעֶ֫רֶבלָחַםto fightto fightלָחַםצָהַרto pressto pressצָהַראָוָהto desireto desireאָוָהצָלַלto shadeto shadeצָלַלעָרַבto grow dato grow darkעָרַבעַלheightheightעַלשַׁבָּתSabbathSabbathשַׁבָּתיָדַעto knowto knowיָדַעכִּפֶּרto atoneto atoneכִּפֶּרכִּסֵּאthronethroneכִּסֵּאעָרַךְto arrangeto arrangeעָרַךְגִּבּוֹרmighty manmighty manגִּבּוֹרנֶ֫דֶרvowvowנֶ֫דֶרעֵדwitnesswitnessעֵדעֹלָהburnt offeburnt offeringעֹלָהיְאֹרstreamstreamיְאֹרמָשַׁשׁto feelto feelמָשַׁשׁחֹ֫שֶׁךְdarknessdarknessחֹ֫שֶׁךְ
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 6:4

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.

consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
קַדְּשׁ֤וּka.de.Shu consecrate H6942 Verb · Piel · imperative second person masculine plural
171× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To consecrate means to set something or someone apart as holy or sacred, like the priests in Exodus. This word is about making something clean or pure. It is used in the Bible to describe sacred rituals and moral purity.
Tyndale gloss
to consecrate: consecate
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.

Brown-Driver-Briggs Hebrew Lexicon (full)

קָדַשׁ vb. denom. be set apart, consecrated

Qal

be set apart, consecrated, hallowed

be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay

consecrated, tabooed (supr.)

Niph.

shew oneself sacred, majestic

be honored or treated as sacred

be consecrated, dedicated

Pi.

set apart as sacred, consecrate, dedicate

observe as holy, keep sacred

honor as sacred, hallow

consecrate by purification

Pu. consecrated, dedicated

Hiph.

set apart, consecrate

regard or treat, as sacred, hallowed

consecrate by purification

Hithp.

keep oneself apart from unclean things

of God, cause himself to be hallowed

be observed as holy

consecrate oneself by purification, of priests and Levites

base

Brown-Driver-Briggs glosses

H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed

. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay

. consecrated, tabooed (supr.)

. . shew oneself sacred, majestic

. be honored or treated as sacred

. be consecrated, dedicated

. . set apart as sacred, consecrate, dedicate

. observe as holy, keep sacred

. honor as sacred, hallow

. consecrate by purification

. consecrated, dedicated

. . set apart, consecrate

. regard or treat, as sacred, hallowed

. consecrate by purification

. . keep oneself apart from unclean things

. of God, cause himself to be hallowed

. be observed as holy

. consecrate oneself by purification, of priests and Levites

Strong's Hebrew Dictionary

6942 qadash kaw-dash'

a primitive root; to be (causatively, make, pronounce or

observe as) clean (ceremonially or morally):--appoint, bid,

consecrate, dedicate, defile, hallow, (be, keep) holy(-er,

place), keep, prepare, proclaim, purify, sanctify(-ied one,

self), X wholly.

Translators Brief Hebrew Lexicon

קָדַשׁ (qa.dash) — to consecrate: consecate.

: consecate/sanctify

1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate

1a) (Qal)

1a1) to be set apart, be consecrated

1a2) to be hallowed

1a3) consecrated, tabooed

1b) (Niphal)

1b1) to show oneself sacred or majestic

1b2) to be honoured, be treated as sacred

1b3) to be holy

1c) (Piel)

1c1) to set apart as sacred, consecrate, dedicate

1c2) to observe as holy, keep sacred

1c3) to honour as sacred, hallow

1c4) to consecrate

1d) (Pual)

1d1) to be consecrated

1d2) consecrated, dedicated

1e) (Hiphil)

1e1) to set apart, devote, consecrate

1e2) to regard or treat as sacred or hallow

1e3) to consecrate

1f) (Hithpael)

1f1) to keep oneself apart or separate

1f2) to cause Himself to be hallowed (of God)

1f3) to be observed as holy

1f4) to consecrate oneself

קָדַשׁ (qa.dash) — to consecrate: dedicate.

: dedicate

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine plural
HVpv2mp
consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
עָלֶ֙יהָ֙'a.Lei.ha on it H5921 Preposition · suffix
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

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Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HRd/Sp3fs
The company it keepswords that stand beside it more often than chance
consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
מִלְחָמָ֔הmil.cha.Mah battle H4421 Noun common · feminine singular absolute
320× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means battle or war, describing a fight or conflict. It is used in the Bible to talk about wars and battles, like the ones in the book of Joshua. The KJV translates it as battle or fight.
Amplified meaning
sanctify war
Tyndale gloss
battle
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִלְחָמָה 319 n.f. battle, war

base

Brown-Driver-Briggs glosses

H4421 מִלְחָמָה battle, war

Strong's Hebrew Dictionary

4421 milchamah mil-khaw-maw'

from 3898 (in the sense of fighting); a battle (i.e. the

engagement); generally, war (i.e. warfare):--battle,

fight(-ing), war((-rior)).

see HEBREW for 03898

Translators Brief Hebrew Lexicon

מִלְחָמָה (mil.cha.mah) — battle.

battle, war

Morphologythe parsing behind the code
Berean parsing
N-fs — Noun common · feminine singular absolute
HNcfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

See WAR.

Nave's Topical Bible

→ Shouting in Jud 7:20; 1Sa 17:20

→ Priests in 2Ch 13:12

→ Prayer before

By Asa 2Ch 14:11

By Jehoshaphat 2Ch 20:3-12

→ See ARMIES

→ See WAR

consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
ק֖וּמוּKu.mu arise H6965 Verb · Qal · imperative second person masculine plural
628× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Qum means to rise or stand up, used in various contexts like rising to power or standing firm, as seen in Jeremiah and Ezra.
Amplified meaning
arise, stand
Tyndale gloss
(Leb)-kamai
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.

Brown-Driver-Briggs Hebrew Lexicon (full)

לֵב קָמָי prob. late Atbash Je 51:1.

ref

קוּם 628 vb. arise, stand up, stand

Qal 460

arise

arise, in hostile sense (oft. with idea of suddenness)

arise, abs., = become powerful

arise = come on the scene, appear, of leader, prophet

arise for, i.e. to become

arise for action

arise (out of inaction), introducing some specific deed

esp. arise = start, make a move, to go somewhere

stand

Pi.

fulfil

confirm, ratify

confirm, establish

impose, an obligation

Pō‛l. raise up

Hithpō‛l. raise oneself, = rise up

Hiph.

146cause to arise, raise

raise, set up, stones

erect, build

fig, of setting up law

raise up = bring on the scene

raise up = rouse, stir up

instigate, build

fig, of setting up law

raise up = constitute

cause to stand

Hoph. be raised up

base

Brown-Driver-Briggs glosses

H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise

. arise, in hostile sense (oft. with idea of suddenness)

. arise, abs., = become powerful

. arise = come on the scene, appear, of leader, prophet

. arise for, i.e. to become

. . arise for action

. arise (out of inaction), introducing some specific deed

. esp. arise = start, make a move, to go somewhere

. stand

. . fulfil

. . confirm, ratify

. confirm, establish

. impose, an obligation

. raise up

. raise oneself, = rise up

. . cause to arise, raise

. . raise, set up, stones

. erect, build

. fig, of setting up law

. raise up = bring on the scene

. . raise up = rouse, stir up

. instigate, build

. fig, of setting up law

. raise up = constitute

. cause to stand

. be raised up

Strong's Hebrew Dictionary

6965 quwm koom

a primitive root; to rise (in various applications, literal,

figurative, intensive and causative):--abide, accomplish, X

be clearer, confirm, continue, decree, X be dim, endure, X

enemy, enjoin, get up, make good, help, hold, (help to) lift

up (again), make, X but newly, ordain, perform, pitch, raise

(up), rear (up), remain, (a-)rise (up) (again, against), rouse

up, set (up), (e-)stablish, (make to) stand (up), stir up,

strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -

rising).

Translators Brief Hebrew Lexicon

קָמָי (qa.may) — (Leb)-kamai.

Combined with lev (לֵב "Leb" H3820B)

§ -Kamai = "my adversary"

Leb-kamai, i.e., people of Gambulai

קוּם (qum) — to arise: rise.

: rise/get_going

1) to rise, arise, stand, rise up, stand up

1a) (Qal)

1a1) to arise

1a2) to arise (hostile sense)

1a3) to arise, become powerful

1a4) to arise, come on the scene

1a5) to stand

1a5a) to maintain oneself

1a5b) to be established, be confirmed

1a5c) to stand, endure

1a5d) to be fixed

1a5e) to be valid

1a5f) to be proven

1a5g) to be fulfilled

1a5h) to persist

1a5i) to be set, be fixed

1b) (Piel)

1b1) to fulfil

1b2) to confirm, ratify, establish, impose

1c) (Polel) to raise up

1d) (Hithpael) to raise oneself, rise up

1e) (Hiphil)

1e1) to cause to arise, raise

1e2) to raise, set up, erect, build

1e3) to raise up, bring on the scene

1e4) to raise up, rouse, stir up, investigate

1e5) to raise up, constitute

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine plural
HVqv2mp
consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
וְנַעֲלֶ֣הve.na.'a.Leh so we may go up H5927 Conjunction · verb qal first person common plural
890× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To ascend means to go up or rise, like the smoke from an altar going up to God, as described in many Bible passages, including Leviticus and Psalms.
Amplified meaning
go up
Tyndale gloss
to ascend: rise
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָלָה 890 vb. go up, ascend, climb

Qal

of persons, go up, ascend, in local relations

go up, in personal relations

of animals, go or come up

of vegetation, spring up, grow, shoot forth

of natural phenom., go up, rise

of inanimate things, instead of passive construction

of thoughts

come up before God, arrogance

go up, extend, of boundary

excel

Niph.

be brought up

be taken up

pass., be taken up, away

reflex., take oneself away from, get up from

reflex.: take oneself away

be exalted, of God

Hiph.

bring up persons

in personal relations

bring up animals

cause to ascend

mentally

offer a present; bring up tithe to

exalt

cause to ascend (in flame), offer sacrifice

Hoph.

be carried away

be taken up into, inserted in

be offered

Hithp. lift oneself

base

Brown-Driver-Briggs glosses

H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations

. go up, in personal relations

. of animals, go or come up

. of vegetation, spring up, grow, shoot forth

. of natural phenom., go up, rise

. of inanimate things, instead of passive construction

. of thoughts

. come up before God, arrogance

. go up, extend, of boundary

. excel

. . . be brought up

. be taken up

. . pass., be taken up, away

. reflex., take oneself away from, get up from

. reflex.: take oneself away

. be exalted, of God

. . bring up persons

. in personal relations

. bring up animals

. cause to ascend

. mentally

. offer a present; bring up tithe to

. exalt

. cause to ascend (in flame), offer sacrifice

. . be carried away

. be taken up into, inserted in

. be offered

. lift oneself

Strong's Hebrew Dictionary

5927 `alah aw-law'

a primitive root; to ascend, intransitively (be high) or

actively (mount); used in a great variety of senses, primary

and secondary, literal and figurative (as follow):--arise

(up), (cause to) ascend up, at once, break (the day) (up),

bring (up), (cause to) burn, carry up, cast up, + shew, climb

(up), (cause to, make to) come (up), cut off, dawn, depart,

exalt, excel, fall, fetch up, get up, (make to) go (away, up);

grow (over) increase, lay, leap, levy, lift (self) up, light,

(make) up, X mention, mount up, offer, make to pay, + perfect,

prefer, put (on), raise, recover, restore, (make to) rise

(up), scale, set (up), shoot forth (up), (begin to) spring

(up), stir up, take away (up), work.

Translators Brief Hebrew Lexicon

עָלָה (a.lah) — to ascend: rise.

: rise/go

1) to go up, ascend, climb

1a) (Qal)

1a1) to go up, ascend

1a2) to meet, visit, follow, depart, withdraw, retreat

1a3) to go up, come up (of animals)

1a4) to spring up, grow, shoot forth (of vegetation)

1a5) to go up, go up over, rise (of natural phenomenon)

1a6) to come up (before God)

1a7) to go up, go up over, extend (of boundary)

1a8) to excel, be superior to

1b) (Niphal)

1b1) to be taken up, be brought up, be taken away

1b2) to take oneself away

1b3) to be exalted

1c) (Hiphil)

1c1) to bring up, cause to ascend or climb, cause to go up

1c2) to bring up, bring against, take away

1c3) to bring up, draw up, train

1c4) to cause to ascend

1c5) to rouse, stir up (mentally)

1c6) to offer, bring up (of gifts)

1c7) to exalt

1c8) to cause to ascend, offer

1d) (Hophal)

1d1) to be carried away, be led up

1d2) to be taken up into, be inserted in

1d3) to be offered

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-1cp — Conjunction · verb qal first person common plural
HC/Vqu1cp
consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
בַֽצָּהֳרָ֑יִםva.tzo.ho.Ra.yim at noon H6672 Preposition · noun common masculine dual absolute
24× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a roof or a window, and can also mean noon or midday, likely due to the sun shining through a window at that time. It is used in descriptions of buildings and daily routines in the Bible.
Amplified meaning
midday, when the sun is high
Tyndale gloss
midday
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word צֹ֫הַר (tsohar) primarily means 'midday' or 'noon,' referring to a specific time of day. It also has a secondary meaning related to 'roof,' though this interpretation is uncertain. The entries indicate that it is derived from a root meaning 'light,' suggesting a connection to brightness.

Brown-Driver-Briggs Hebrew Lexicon (full)

[צֹ֫הַר] n.[m.] only pl., midday, noon

base

צֹ֫הַר n.f. prob. roof;—Gn 6:16.

ref

Brown-Driver-Briggs glosses

H6672a צֹ֫הַר only pl., midday, noon H6672b צֹ֫הַר prob. roof

Strong's Hebrew Dictionary

6672 tsohar tso'-har

from 6671; a light (i.e. window): dual double light, i.e.

noon:--midday, noon(-day, -tide), window.

see HEBREW for 06671

Translators Brief Hebrew Lexicon

צֹ֫הַר (tso.har) — midday.

1) noon, midday

1a) noon (as specific time of day)

1b) noon (in simile as bright of happiness, blessing)

צֹ֫הַר (tso.har) — roof.

2) roof

2a) meaning uncertain

Morphologythe parsing behind the code
Berean parsing
Prep | N-mp — Preposition · noun common masculine dual absolute
HRd/Ncmda
Bible dictionarieson the English sense
Thompson Chain Reference topics
consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
א֥וֹי'o woe! H188 Particle
24× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is an expression of sorrow or grief, like a cry of 'Oh no!' or 'Alas!' It's used in Isaiah and Jeremiah to lament the fate of God's people. The prophets use it to express deep emotional pain.
Amplified meaning
alas, oh no
Tyndale gloss
woe!
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אוֹי (oy) is an interjection expressing grief or despair, often translated as 'woe!' or 'alas!'. It likely originates from a root meaning to cry out, emphasizing its use as a passionate lamentation. The entries consistently highlight its emotional intensity without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

אוֹי interj. (onomatop.) woe! an impassioned expression of grief and despair

base

Brown-Driver-Briggs glosses

H188 אוֹי (onomatop.) woe! an empassioned expression of grief and despair

Strong's Hebrew Dictionary

188 'owy o'-ee

probably from 183 (in the sense of crying out after);

lamentation; also interjectionally Oh!:--alas, woe.

see HEBREW for 0183

Translators Brief Hebrew Lexicon

אוֹי (oy) — woe!.

1) woe! alas! oh!

1a) passionate cry of grief or despair

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTj
Bible dictionarieson the English sense
American Tract Society Bible Dictionary

Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.

Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…

consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
לָ֙נוּ֙la.nu to us H9035 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

נוּ (nu) — us.

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

Morphologythe parsing behind the code
Berean parsing
HRd/Sp1bp — Preposition · suffix
HRd/Sp1bp
English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

US, pronoun objective case of we.

Give us this day our daily bread.

Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.

Give us this day our daily bread. Matt. vi. 11.

Us, pron. oblique case of we

consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
כִּי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

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

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
פָנָ֣הfa.Nah it has turned H6437 Verb · Qal · perfect third person masculine singular
135× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to turn or face something, like looking at a corner or a gate. It appears in descriptions of daily life and interactions, like in Genesis and Psalms. It's about changing direction or focus.
Amplified meaning
declining, turning away
Tyndale gloss
Corner (Gate)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.

Brown-Driver-Briggs Hebrew Lexicon (full)

פָּנָה 135 vb. turn

Qal 117

turn toward

turn from

turn and do a thing

turn, decline

turn toward, approach

turn and look, look

of inanimate things, face

esp. fig. look at, regard

look for = expect

fig. look at = consider

Hiph.

turn

make a turn, shew (signs of) turning

Hoph. be ye turned back!

base

Brown-Driver-Briggs glosses

H6437 פָּנָה turn .. . turn toward

. turn from

. turn and do a thing

. turn, decline

. turn toward, approach

. . turn and look, look

. of inanimate things, face

. esp. fig. look at, regard

. look for = expect

. fig. look at = consider

. . turn

. make a turn, shew (signs of) turning

. be ye turned back!

Strong's Hebrew Dictionary

6437 panah paw-naw'

a primitive root; to turn; by implication, to face, i.e.

appear, look, etc.:--appear, at (even-)tide, behold, cast

out, come on, X corner, dawning, empty, go away, lie, look,

mark, pass away, prepare, regard, (have) respect (to),

(re-)turn (aside, away, back, face, self), X right (early).

Translators Brief Hebrew Lexicon

פָּנָה (pa.nah) — to turn.

1) to turn

1a) (Qal)

1a1) to turn toward or from or away

1a2) to turn and do

1a3) to turn, decline (of day)

1a4) to turn toward, approach (of evening)

1a5) to turn and look, look, look back or at or after or for

1b) (Piel) to turn away, put out of the way, make clear, clear away

1c) (Hiphil)

1c1) to turn

1c2) to make a turn, show signs of turning, turn back

1d) (Hophal) to be turned back

פָּנָה (pa.nah) — Corner (Gate).

This name means corner, to turn, to turn back

Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
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.
Amplified meaning
day
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.

consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
כִּ֥יki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

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

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
יִנָּט֖וּyi.na.Tu they are stretched out H5186 Verb · Niphal · imperfect third person masculine plural
214× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To stretch or spread out, often used to describe physical movement, but also moral deflection, as seen in the story of Israel's decline in the book of Judges.
Amplified meaning
are stretched out
Tyndale gloss
to stretch
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָטָה 215 vb. stretch out, spread out, extend, incline, bend

Qal

stretch out, extend, hand, rod

stretch line and plummet

= offer

Spread out, i.e. pitch, tent

Bend, turn, incline

Niph. be stretched out

Hiph.

rarely stretch out, hand

rarely spread out cloth on rock

usu. turn, incline

base

Brown-Driver-Briggs glosses

H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod

. stretch line and plummet

. = offer

. Spread out, i.e. pitch, tent

. Bend, turn, incline

. be stretched out

. . rarely stretch out, hand

. rarely spread out cloth on rock

. usu. turn, incline

Strong's Hebrew Dictionary

5186 natah naw-taw'

a primitive root; to stretch or spread out; by implication,

to bend away (including moral deflection); used in a great

variety of application (as follows):--+ afternoon, apply, bow

(down, - ing), carry aside, decline, deliver, extend, go down,

be gone, incline, intend, lay, let down, offer, outstretched,

overthrown, pervert, pitch, prolong, put away, shew, spread

(out), stretch (forth, out), take (aside), turn (aside, away),

wrest, cause to yield.

Translators Brief Hebrew Lexicon

נָטָה (na.tah) — to stretch.

1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow

1a) (Qal)

1a1) to stretch out, extend, stretch, offer

1a2) to spread out, pitch (tent)

1a3) to bend, turn, incline

1a3a) to turn aside, incline, decline, bend down

1a3b) to bend, bow

1a3c) to hold out, extend (fig.)

1b) (Niphal) to be stretched out

1c) (Hiphil)

1c1) to stretch out

1c2) to spread out

1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away

Morphologythe parsing behind the code
Berean parsing
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine plural
HVNi3mp
consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
צִלְלֵי־tzi.lei- [the] shadows of H6752 Noun common · masculine plural construct
4× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for shadow or shade, often used to describe protection or the fleeting nature of life, as seen in the Psalms.
Amplified meaning
darkness, shade
Tyndale gloss
shadow
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צֵל (tselel) refers to a shadow or shade, derived from a related word. It encompasses meanings such as a physical shadow, shade for protection, and a symbolic representation of life's transitoriness. The entries do not indicate any significant disagreement among lexicons.

Brown-Driver-Briggs glosses

H6752 צֵל, צֵלֶל

Strong's Hebrew Dictionary

6752 tselel tsay'-lel

from 6751; shade:--shadow.

see HEBREW for 06751

Translators Brief Hebrew Lexicon

צֵלֶל (tse.lel) — shadow.

1) shadow, shade

1a) shadow (on dial)

1b) shadow, shade (as protection)

1c) shadow (symbolic of transitoriness of life)

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural construct
HNcmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

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

OF, preposition ov. [Gr.]

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

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

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

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

Lamentations 3:1.

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

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

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

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

The company it keepswords that stand beside it more often than chance
consecrate on it battle arise so we may go up at noon woe! to us for it has turned the day for they are stretched out [the] shadows of evening
עָֽרֶב׃'A.rev evening H6153 Noun common · masculine singular absolute
134× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means evening or sunset, like when God created daylight and darkness in Genesis. It refers to the time of day, often marking the end of a workday. This word is used in many verses, including Exodus and Psalms.
Amplified meaning
sunset
Tyndale gloss
evening
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.

Brown-Driver-Briggs Hebrew Lexicon (full)

עֶ֫רֶב 131 n.[m.] (sun)set, evening

evening, orig. sunset

du. in phrase between two evenings, i.e. prob. between sunset and dark

(late poet.) = night

base

Brown-Driver-Briggs glosses

H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset

. du. in phrase between two evenings, i.e. prob. between sunset and dark

. (late poet.) = night

Strong's Hebrew Dictionary

6153 `ereb eh'-reb

from 6150; dusk:--+ day, even(-ing, tide), night.

see HEBREW for 06150

Translators Brief Hebrew Lexicon

עֶ֫רֶב (e.rev) — evening.

1) evening, night, sunset

1a) evening, sunset

1b) night

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Evening

The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).

American Tract Society Bible Dictionary

The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.

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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