Jeremiah 7:29 — Word Study
WLCגָּזִּ֤י נִזְרֵךְ֙ וְֽהַשְׁלִ֔יכִי וּשְׂאִ֥י עַל־ שְׁפָיִ֖ם קִינָ֑ה כִּ֚י מָאַ֣ס יְהוָ֔ה וַיִּטֹּ֖שׁ אֶת־ דּ֥וֹר עֶבְרָתֽוֹ׃
BSACut offgazâz your hairnezer [like a Nazirite vow, consecration] and throw it awayshâlak [cast, reject] Raise upnâsâʼ a lamentationqîynâh [dirge, song of sorrow] onʻal the barren heightsshᵉphîy [bare, smooth] forkîy the LORDYᵉhôvâh [Yehovah, God] has rejectedmâʼaç■ [spurned, forsaken] and forsakennâṭash▸ [left, abandoned] the generationdôwr [period of time, people] of His wrathʻebrâh [fury, anger, outburst of passion]
| Greek | English | Parsing |
|---|---|---|
| גָּזִּ֤י | cut off | Verb, Qal, imperative second person feminine singular |
| נִזְרֵךְ֙ | hair your | Noun common masculine singular construct, suffix |
| וְֽהַשְׁלִ֔יכִי | and throw [it] away | Conjunction, verb hiphil imperative second person feminine singular |
| וּשְׂאִ֥י | and take up | Conjunction, verb qal imperative second person feminine singular |
| עַל־ | on | Preposition |
| שְׁפָיִ֖ם | bare heights | Noun common, masculine plural absolute |
| קִינָ֑ה | a lamentation | Noun common, feminine singular absolute |
| כִּ֚י | for | Particle |
| מָאַ֣ס | he has rejected | Verb, Qal, perfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| וַיִּטֹּ֖שׁ | and he has abandoned | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| דּ֥וֹר | [the] generation of | Noun common, masculine singular construct |
| עֶבְרָתֽוֹ׃ | fury his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Cut off your hair and throw it away. Raise up a lamentation on the barren heights, for the LORD has rejected and forsaken the generation of His wrath.’ |
| KJV | ¶ Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath. |
| ASV | Cut off thy hair, O Jerusalem, and cast it away, and take up a lamentation on the bare heights; for Jehovah hath rejected and forsaken the generation of his wrath. |
| YLT | Cut off thy crown, and cast [it] away, And lift up on high places lamentation, For Jehovah hath rejected, And He leaveth the generation of His wrath. |
| WEB | Cut off your hair, and throw it away, and take up a lamentation on the bare heights; for Yahweh has rejected and forsaken the generation of his wrath. |
| BBE | Let your hair be cut off, O Jerusalem, and let it go, and let a song of grief go up on the open hilltops; for the Lord is turned away from the generation of his wrath and has given them up. |
Where they part company is מָאַ֣ס — see How Translations Differ.
The verse has a main command followed by a reason, emphasizing the urgency of the call to lament.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbגָּזַז
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 7:29
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 Call to Lamentationgenerated
Jeremiah 7:29 is part of a larger passage where God expresses His disappointment with Judah for their unfaithfulness. The prophet Jeremiah is instructed to call for mourning as a sign of the people's rejection by God. This lamentation reflects the seriousness of their sins and the impending judgment they face, as elaborated in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 16:6 | “Both great and small will die in this land. They will not be buried or mourned, nor will anyone cut himself or shave his head for them. |
| 2 | Jeremiah 47:5 | The people of Gaza will shave their heads in mourning; Ashkelon will be silenced. O remnant of their valley, how long will you gash yourself? |
| 3 | Jeremiah 48:37 | For every head is shaved and every beard is clipped; on every hand is a gash, and around every waist is sackcloth. |
| 4 | Job 1:20 | Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped, |
| 5 | Isaiah 15:2–3 | Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — מָאַ֣ס, ma.'Asgenerated
The verb מָאַס (ma'ac) means to reject or spurn. It carries a sense of disdain and is often used in contexts where something is cast aside or deemed unworthy. The parsing as a perfect verb indicates a completed action, suggesting that God's rejection is definitive and has consequences.
This word appears in various contexts throughout the Hebrew Bible, emphasizing the severity of rejection, particularly in relation to God's people. It highlights the relational aspect of God's covenant with Israel, where rejection signifies a breach of trust and a turning away from divine favor.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs in this verse are מָאַ֣ס and וַיִּטֹּ֖שׁ, indicating God's actions of rejection and abandonment. The verse is structured with a command followed by a lamentation and the reason for it, emphasizing the gravity of the situation.
The imperative verbs גָּזִּ֤י and וְֽהַשְׁלִ֔יכִי set the tone for the call to action, while the subsequent clauses provide the context and reasoning for the lamentation.
Septuagint Backgroundgenerated
The Septuagint translates מָאַ֣ס as ἀπεδοκίμασεν, which carries the meaning of having rejected or disapproved. This choice reflects a similar sentiment to the Hebrew, emphasizing God's disapproval of His people.
The Greek term used for 'lamentation' is θρῆνον, which aligns with the Hebrew concept of mourning, indicating a shared understanding of the emotional weight of the situation.
In plain words — the whole versegenerated
Jeremiah 7:29 instructs the people to cut off their hair and throw it away as a sign of mourning. They are to raise a lamentation on the barren heights because the LORD has rejected and abandoned the generation that has brought forth His wrath.
Frequently Asked Questionsgenerated
Cutting off hair symbolizes mourning and loss, often associated with a deep expression of sorrow for the rejection by God.
God's rejection is a response to the persistent disobedience and unfaithfulness of His people, as seen in their actions that go against His commands.
Raising a lamentation signifies a public expression of grief and acknowledgment of the seriousness of the situation, calling the community to recognize their need for repentance.
This verse highlights the consequences of breaking the covenant with God, showing that rejection leads to abandonment and loss of His favor.
Reflection Questionsgenerated
- In what ways do I see signs of rejection in my own life or community?
- How can I express sorrow for the things that separate me from God?
- What steps can I take to seek restoration in my relationship with God?
- How does understanding God's rejection help me to appreciate His mercy and grace?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the call to shave and lament as a reflection of God's rejection of His people.
Shave your hair and cast it away, and take up a lamentation upon your lips: for the Lord has cast off and abandoned the generation of his wrath.Early Church Fathers on Jeremiah 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 7:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCut off thine hair, O Jerusalem, and cast it away,.... This supplement is made, because the word is feminine; and therefore cannot be directed to the prophet, but to Jerusalem, and its inhabitants;
Read John Gill on Jeremiah 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath. Cut off thine hair.
Read Robert Jamieson on Jeremiah 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCut off thine hair; it was a usual token of sorrow among the Jews to cut off the hair, . But here he speaketh either, 1. To Jeremiah; for O Jerusalem is not in the text; or, 2. To the inhabitants of Jerusalem; and so speaks to them as a woman, whose hair is for an ornament, . Therefore this must needs signify a higher degree of sorrow. Cutting the hair among the ancients did signify, 1. Mourning. 2. Bondage. For the cutting off the hair in servants was a token of subjection; so that this speaks Jerusalem’ s mournful condition in her captivity. Cast it away; it is not to be reserved, as sometimes men and women both do for some use; but to be cast away, and as a thing good for nought. And…
Read Matthew Poole on Jeremiah 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 7:29 Cut off thine hair, [O Jerusalem], and cast [it] away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.Ver. 29. Cut off thine hair, O Jerusalem.] In token of greatest sorrow and servitude. Tu, dum servus es, comam nutris? said he in Aristophanes. The word here rendered "hair" is nezir, which signifieth a crown, and there hence the Nazarites had their name, intimating thereby haply that their votaries should be as little accepted as were their sacrifices. And forsaken the generation of his wrath.] Who are elsewhere called "the people of his curse," and "vessels of wrath, fitted for destruction."
Read John Trapp on Jeremiah 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Cut off thine hair.—Literally, as in 2 Samuel 1:10; 2 Kings 11:12, thy crown or diadem; but the verb determines the meaning. The word Netzer (“consecration” in the Authorised version) is applied to the unshorn locks of the Nazarite (Numbers 6:7), and from it he took his name. As the Nazarite was to shave his head if he came in contact with a corpse, as cutting the hair close was generally among Semitic races the sign of extremest sorrow (Job 1:20; Micah 1:16), so Jerusalem was to sit as a woman rejected by her husband, bereaved of her children. (Comp. the picture in Lamentations 1:1-3.) The word is applied also to the “crown” of the high priest in Exodus 29:6, the “crown” of the…
Read Charles John Ellicott on Jeremiah 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Cut off thine hair] גזי נזרך gozzi nizrech, shear thy nazarite. The Nazarite was one who took upon him a particular vow, and separated himself from all worldly connexions for a certain time, that he might devote himself without interruption to the service of God; and during all this time no razor was to pass on his head, for none of his hair was to be taken off. After the vow was over, he shaved his head and beard, and returned to society. See Numbers 6:2, c., and the notes there. Jerusalem is here considered under the notion of a Nazarite, by profession devoted to the service of God: but that profession was empty it was not accompanied with any suitable practice. God tells them…
Read AdamClarke on Jeremiah 7 →CambridgeThe Cambridge Bible for Schools and Colleges29. hair] lit. (as mg.) crown, Heb. nezer, and used of the long hair worn in fulfilment of the Nazirite’s vow (Numbers 6:7). Jerusalem must now shew by outward sign her faithlessness to her vows of loyalty to her God. bare heights] See on ch. Jeremiah 3:2.
Read Cambridge on Jeremiah 7 →Albert Barnes1798–1870Barnes' Notes on the BibleJeremiah summons the people to lament over the miserable consequences of their rejection of God.
Read Albert Barnes on Jeremiah 7 →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
Cut off your hair and throw it away. Raise up a lamentation on the barren heights, for the LORD has rejected and forsaken the generation of His wrath.’
Cut off your hair, and throw it away, and take up a lamentation on the bare heights; for Yahweh has rejected and forsaken the generation of his wrath.
Cut off your hair and throw it away. Raise up a lamentation on the barren heights, for the LORD has rejected and forsaken the generation of His wrath.’
So, mourn, you people of this nation. Cut off your hair and throw it away. Sing a song of mourning on the hilltops. For the Lord has decided to reject and forsake this generation that has provoked his wrath!’”
Tyndale line
¶ Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.
Cut off thy hair, O Jerusalem, and cast it away, and take up a lamentation on the bare heights; for Jehovah hath rejected and forsaken the generation of his wrath.
Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on the bare heights; for the LORD hath rejected and forsaken the generation of his wrath.
Cut off thy hair, O Jerusalem , and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.
Cut off thine heare, O Ierusalem, and cast it away, and take vp a complaint on the hie places: for the Lord hath reiected and forsaken the generation of his wrath.
Strictly literal
Cut off thy hair, and cast it away, and take up a lamentation on the heights; for Jehovah hath rejected and forsaken the generation of his wrath.
Cut off thy crown, and cast [it] away, And lift up on high places lamentation, For Jehovah hath rejected, And He leaveth the generation of His wrath.
Cut off your crown, and cast [it] away, || And lift up lamentation on high places, || For YHWH has rejected, || And He leaves the generation of His wrath.
Cut off thy flowing hair, and cast it away, and take up on mountain-tops a lamentation; for rejected hath the Lord and forsaken the generation of his wrath.
Cut off your hair and shave yourself, and throw away your hair. Sing a funeral song over the open places. For Yahweh has rejected and abandoned this generation in his rage.
From the Latin
Cut off thy hair, and cast it away: and take up a lamentation on high: for the Lord hath rejected and forsaken the generation of his wrath,
Simplified
Cut off your hair and throw it away. Sing a song of mourning on the bare hills, for the Lord has rejected and abandoned the generation who made him angry.”
Let your hair be cut off, O Jerusalem, and let it go, and let a song of grief go up on the open hilltops; for the Lord is turned away from the generation of his wrath and has given them up.
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 in content, with 12 of the 14 words matched. The Dead Sea Scrolls, however, show some restoration, indicating partial preservation of the text but maintaining the core message of rejection and lamentation.
גָּזִּ֤י נִזְרֵךְ֙ וְֽהַשְׁלִ֔יכִי וּשְׂאִ֥י עַל־ שְׁפָיִ֖ם קִינָ֑ה כִּ֚י מָאַ֣ס יְהוָ֔ה וַיִּטֹּ֖שׁ אֶת־ דּ֥וֹר עֶבְרָתֽוֹ׃
12 of the 14 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.
[גזי] [נזר׳ך] [והשליכי] [ושאי] [על] [שפים] קינה כי מאס [יהוה] [ויטש] [את] [דור] [עברת׳ו]
2 words on the leather — 1 partly restored, 11 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 7:29
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.
גָּזַז (gazaz) means to shear or cut off, particularly in reference to sheep. It can also imply destruction, especially in the context of enemies, as noted in the entries. The word has forms in both the Qal and Niphal stems, indicating active shearing and a passive state of being cut off.
[גָּזַז] vb. shear
Qal shear sheep
Niph. be cut off (= destroyed) of Assyrians
base
H1494 [גָּזַז] shear .shear sheep
. be cut off (= destroyed) of Assyrians
1494 gazaz gaw-zaz'
a primitive root (akin to 1468); to cut off; specifically to
shear a flock or shave the hair; figuratively to destroy an
enemy:--cut off (down), poll, shave, ((sheep-)) shear(-er).
see HEBREW for 01468
גָּזַז (ga.zaz) — to shear.
1) to shear, mow
1a) (Qal)
1a1) to shear
1a2) shearer (participle)
1b) (Niphal) to be cut off, be destroyed
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
The Hebrew word נֵ֫זֶר (*nezer*) is derived from a root meaning 'to separate' and encompasses concepts of dedication, particularly in the context of the Nazirite vow. It refers to items associated with consecration, such as a crown or unshorn hair, and can denote the status of a high priest or a Nazirite. The entries consistently highlight its meanings related to separation and dedication.
נֵ֫זֶר n.m. ψ 132:18 consecration, crown, Naziriteship
crown (sign of consecration)
woman’s hair (orig. prob. of long hair as sign of consecration, as in Nazirite vow)
consecration
base
H5145 נֵ֫זֶר, נֶזֶר
5145 nezer neh'-zer
or nezer {nay'-zer}; from 5144; properly, something set
apart, i.e. (abstractly) dedication (of a priet or Nazirite);
hence (concretely) unshorn locks; also (by implication) a
chaplet (especially of royalty):--consecration, crown, hair,
separation.
see HEBREW for 05144
נֵ֫זֶר (ne.zer) — consecration: Nazirite vow.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
נֵ֫זֶר (ne.zer) — consecration: crown.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
נֵ֫זֶר (ne.zer) — consecration: hair.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
Conj | V-Hiphil-Impv-2fs — Conjunction · verb hiphil imperative second person feminine singularHC/Vhv2fs
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-Impv-2fs — Conjunction · verb qal imperative second person feminine singularHC/Vqv2fs
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.
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)
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)
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
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
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
שְׁפִי (shphiy) refers to bareness or a smooth, bare height, such as a treeless hill or plain. The word is derived from a root meaning 'to be bare' and encompasses concepts like barren heights and bare places. It is used to describe geographical features, emphasizing their lack of vegetation.
שְׁפִי n.m. bareness, smooth or bare (treeless) height;—
bareness
bare place, height
base
H8205 שְׁפִי bareness, smooth or bare (treeless) height;— . bareness
. bare place, height
8205 shphiy shef-ee'
from 8192; bareness; concretely, a bare hill or plain:--high
place, stick out.
see HEBREW for 08192
שְׁפִי (she.phi) — bareness.
1) bareness, smooth or bare height, bare place, high places, barren height
1a) bareness
1b) bare place, bare height
N-mp — Noun common · masculine plural absoluteHNcmpa
קִינָה (qiynah) refers to a dirge or lamentation, often associated with mourning and expressed through music or rhythmic gestures. It is derived from the root word for lamentation and is used in contexts that convey deep sorrow.
קִינָה n.f. elegy, dirge
base
H7015 קִינָה
7015 qiynah kee-naw'
from 6969; a dirge (as accompanied by beating the breasts or
on instruments):--lamentation.
see HEBREW for 06969
קִינָה (qi.nah) — dirge.
lamentation, dirge, elegy
N-fs — Noun common · feminine singular absoluteHNcfsa
lam-en-ta'-shun.
See BURIAL, III, 2; IV, 4, 5, 6.
Lamentation
(Heb. qinah), an elegy or dirge. The first example of this form of poetry is the lament of David over Saul and Jonathan (2 Sam. 1:17-27). It was a frequent accompaniment of mourning (Amos 8:10). In 2 Sam. 3:33, 34 is recorded David’s lament over Abner. Prophecy sometimes took the form of a lament when it predicted calamity (Ezek. 27:2, 32; 28:12; 32:2, 16).
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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…
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
N-proper — Noun properHNpt
The Hebrew word נָטַשׁ (*natash*) is built from a primitive root meaning to pound or smite, which implies dispersing or thrusting off. It covers a range of meanings including to leave, forsake, permit, and abandon. The word can also refer to being forsaken or loosened, and is used in contexts such as deserted palaces.
נָטַשׁ vb. leave, forsake, permit
Qal
leave, let alone
usu. forsake, abandon
permit
Niph.
be forsaken
be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
be let go, spread abroad
Pu. palaces are abandoned, deserted
base
H5203 נָטַשׁ leave, forsake, permit .. leave, let alone
. usu. forsake, abandon
. permit
. . be forsaken
. be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
. be let go, spread abroad
. palaces are abandoned, deserted
5203 natash naw-tash'
a primitive root; properly, to pound, i.e. smite; by
implication (as if beating out, and thus expanding) to
disperse; also, to thrust off, down, out or upon (inclusively,
reject, let alone, permit, remit, etc.):--cast off, drawn, let
fall, forsake, join (battle), leave (off), lie still, loose,
spread (self) abroad, stretch out, suffer.
נָטַשׁ (na.tash) — to leave.
1) to leave, permit, forsake, cast off or away, reject, suffer, join, spread out or abroad, be loosed, cease, abandon, quit, hang loose, cast down, make a raid, lie fallow, let fall, forgo, draw
1a) (Qal)
1a1) to leave, let alone, lie fallow, entrust to
1a2) to forsake, abandon
1a3) to permit
1b) (Niphal)
1b1) to be forsaken
1b2) to be loosened, be loose
1b3) to be let go, spread abroad
1c) (Pual) to be abandoned, be deserted
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
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…
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms