Jeremiah 9:25 — Word Study
WLCהִנֵּ֛ה יָמִ֥ים בָּאִ֖ים נְאֻם־ יְהוָ֑ה וּפָ֣קַדְתִּ֔י עַל־ כָּל־ מ֖וּל בְּעָרְלָֽה׃
BSAall who arekôl
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֛ה | here! | Particle |
| יָמִ֥ים | days | Noun common, masculine plural absolute |
| בָּאִ֖ים | [are] coming | Verb, Qal, participle (active) masculine plural |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וּפָ֣קַדְתִּ֔י | and I will visit [judgment] | Verb, Qal, sequential perfect first person common singular |
| עַל־ | on | Preposition |
| כָּל־ | every | Noun common, masculine singular construct |
| מ֖וּל | [man] circumcised | Verb, Qal, participle (passive) masculine singular |
| בְּעָרְלָֽה׃ | in a foreskin | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Behold, the days are coming,” declares the LORD, “when I will punish all who are circumcised yet uncircumcised: |
| KJV | ¶ Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised; |
| ASV | Behold, the days come, saith Jehovah, that I will punish all them that are circumcised in their uncircumcision: |
| YLT | Lo, days are coming — an affirmation of Jehovah, And I have laid a charge on all circumcised in the foreskin, |
| WEB | “Behold, the days come,” says Yahweh, “that I will punish all those who are circumcised only in their flesh: |
| BBE | See, the day is coming, says the Lord, when I will send punishment on all those who have circumcision in the flesh; |
The translations agree on the essential meaning of the verse.
The structure is straightforward, with a clear main clause followed by a subordinate clause detailing the action of punishment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִצְרַיִם
verbוְ
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 9:25
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 Coming Judgmentgenerated
Jeremiah 9:25 reveals God's impending judgment on those who are physically marked by circumcision yet remain spiritually unrepentant. This verse emphasizes the importance of genuine faith over mere outward signs, as God calls for a heart transformation. The surrounding verses set the stage for this declaration, contrasting human wisdom and strength with divine understanding and righteousness, as seen in Jeremiah 9:23-24.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 28:10 | You will die the death of the uncircumcised at the hands of foreigners. For I have spoken, declares the Lord GOD.” |
| 2 | Ezekiel 32:19–32 | Whom do you surpass in beauty? Go down and be placed with the uncircumcised! |
| 3 | Amos 3:2 | “Only you have I known from all the families of the earth; therefore I will punish you for all your iniquities.” |
| 4 | Romans 2:8–9 | But for those who are self-seeking and who reject the truth and follow wickedness, there will be wrath and anger. |
| 5 | Galatians 5:2–6 | Take notice: I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — פָּקַדְתִּי, u.Fa.kad.Tigenerated
The verb פָּקַד (paqad) means to visit or oversee, with a range of meanings from friendly visitation to judgment. In this context, it indicates God's intention to bring judgment upon those who are outwardly marked by the covenant of circumcision but lack true repentance.
This verb is in the sequential perfect form, indicating a completed action with ongoing implications. It highlights God's active role in administering justice, emphasizing that He will not overlook the unfaithfulness of His people.
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 verse consists of a main clause introduced by the finite verb פָּקַדְתִּי, and I will visit, followed by a series of phrases that elaborate on the subjects of this judgment. The structure emphasizes the coming action of God in relation to the subjects mentioned.
The word order places emphasis on the subjects of judgment, particularly those who are circumcised yet uncircumcised, highlighting the contrast between outward appearance and inward reality.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew יְהוָ֑ה as κύριος (kurios), meaning 'Lord.' This choice aligns with the traditional rendering of God's name in Greek, emphasizing His authority.
The Greek word for פָּקַדְתִּי is rendered as ἐπί (epi), indicating a focus on the action of visiting or overseeing, which carries a similar connotation of judgment.
In plain words — the whole versegenerated
Jeremiah 9:25 speaks of a time when God will judge those who are circumcised in body but uncircumcised in heart. This shows that mere outward signs of faith are not enough; true repentance is essential. The surrounding verses emphasize that understanding and knowing the Lord is what truly matters.
Frequently Asked Questionsgenerated
This phrase indicates those who have the outward sign of the covenant but lack true spiritual transformation and repentance.
God is highlighting the importance of genuine faith and the consequences of hypocrisy among His people.
The surrounding verses contrast human wisdom and strength with God's righteousness, reinforcing the message that true understanding comes from knowing the Lord.
God is just and will hold His people accountable for their actions, emphasizing the need for a sincere heart in their relationship with Him.
Reflection Questionsgenerated
- In what ways can I ensure that my faith is genuine and not just outwardly expressed?
- How does understanding God's judgment shape my view of my own actions and heart condition?
- What steps can I take to cultivate a deeper relationship with God, moving beyond mere ritual?
- How can I encourage others to seek true repentance and transformation in their lives?
The early church on this verse — how the Fathers read it
Early church fathers like Jerome and Theodoret of Cyrus comment on this verse, emphasizing the distinction between outward signs of faith and true spiritual transformation.
Behold, the days are coming, says the Lord, when I will visit everyone who is circumcised and has the foreskin, including Egypt, Judah, Edom, the Ammonites, the Moabites, and all those who have shaved their heads and live in the desert,Early Church Fathers on Jeremiah 9 →
The ancient Scriptures therefore teach the benefit of spiritual circumcision and that bodily circumcision makes no difference.Early Church Fathers on Jeremiah 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 9:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, the days come, saith the Lord,.... Or, "are coming" (h); it seems to respect the time after the Babylonish captivity, when the punishment after threatened took place, and not before: that I
Read John Gill on Jeremiah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised; I will punish all them which are circumcised with the uncircumcised - rather, 'all
Read Robert Jamieson on Jeremiah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will punish, viz. by the Babylonians, all them which are circumcised: q.d. Do not think to insist upon your external privilege of circumcision, that you are Abraham’ s natural seed, and thereby distinguished from other nations, as you sometimes were wont to do of the temple, that you had God in the midst of you. Do not think that shall privilege you: for you shall see it shall not be long ere I bring the Chaldeans upon those other nations, which either are circumcised in the flesh as well as you, and upon you also, who are uncircumcised in heart as well as they: or whether circumcision was lost, as being cast off by them, and so they were indeed uncircumcised; God tells them they shall…
Read Matthew Poole on Jeremiah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 9:25 Behold, the days come, saith the LORD, that I will punish all [them which are] circumcised with the uncircumcised;Ver. 25. That I will punish all them, &c.] Promiscuously and impartially. That are circumcised.] Some read it, The circumcised in uncircumcision. Unregenerate Israel, notwithstanding their circumcision, are to God as Ethiopians.
Read John Trapp on Jeremiah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) I will punish all them which are circumcised with the uncircumcised.—The passage is difficult, but the English verse is misleading. Better, I will punish all those that are circumcised in uncircumcision—all, i.e., who have the outward sign, but not the inward purity of which it was the symbol. In the day of God’s judgments (this being the connecting link with the preceding verse) there would be no difference between the Jew and other races who like him practised circumcision on the one hand, and the outlying heathen world on the other. Here, again, Jeremiah anticipated St. Paul, “To the Jew first, and also to the Gentile; for there is no respect of persons with God” (Romans 2:9). The…
Read Charles John Ellicott on Jeremiah 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. I will punish all them which are circumcised with the uncircumcised] Do not imagine that you, because of your crimes, are the only objects of my displeasure; the circumcised and the uncircumcised, the Jew and the Gentile, shall equally feel the stroke of my justice, their transgressions being alike, after their advantages and disadvantages are duly compared. In like manner, other nations also were delivered into the hands of Nebuchadnezzar, these he immediately enumerates: Egypt and Edom, and the Moabites and the Ammonites, and the Arabians of the desert. All these nations were uncircumcised in that way which God required that rite to be practised as a sign of his covenant; and…
Read AdamClarke on Jeremiah 9 →CambridgeThe Cambridge Bible for Schools and Colleges23–26. See summary introducing the section. Piety alone is the source of true glory. Circumcision, as the mere external mark of the covenant, of itself brings no man, Jew or otherwise, favour with God. 23, 24, and 25, 26 form two detached utterances, which have no relation to this context, and we cannot now say where they should be placed. The former is quite in agreement with other sayings of the prophet (Jeremiah 8:9, Jeremiah 17:5 f., Jeremiah 22:13 ff.). It is accordingly retained as his by Gi. and Co., while Du. rejects it.
Read Cambridge on Jeremiah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleAll them which are circumcised ... - Rather, “all circumcised in uncircumcision,” i. e., all who though outwardly circumcised have no corresponding inward purity.
Read Albert Barnes on Jeremiah 9 →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
“Behold, the days are coming,” declares the LORD, “when I will punish all who are circumcised yet uncircumcised:
“Behold, the days come,” says Yahweh, “that I will punish all those who are circumcised only in their flesh:
“Behold, the days are coming,” declares the LORD, “when I will punish all who are circumcised only in the flesh—
The Lord says, “Watch out! The time is soon coming when I will punish all those who are circumcised only in the flesh.
Tyndale line
¶ Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;
Behold, the days come, saith Jehovah, that I will punish all them that are circumcised in their uncircumcision:
Behold, the days come, saith the LORD, that I will punish all them which are circumcised in their uncircumcision;
Behold, the days come, saith the LORD, that I will punish all them who are circumcised with the uncircumcised;
Beholde, the dayes come, sayth the Lord, that I wil visite all them, which are circumcised with the vncircumcised:
Strictly literal
Behold, days are coming, saith Jehovah, when I will visit all [them that are] circumcised with the uncircumcised;
Lo, days are coming — an affirmation of Jehovah, And I have laid a charge on all circumcised in the foreskin,
“Behold, days are coming,” || A declaration of YHWH, || “And I have laid a charge on all circumcised in the foreskin,
(9:24) Behold, days are coming, saith the Lord, that I will send punishment on all the circumcised who are [yet] uncircumcised;
“See, days are coming—this is Yahweh's declaration—when I will punish all the circumcised who are such only in their body.
From the Latin
Behold, the days come, saith the Lord, and I will visit upon every one that hath the foreskin circumcised.
Simplified
Watch out, for the time is coming, declares the Lord, when I will punish all who are only physically circumcised.
See, the day is coming, says the Lord, when I will send punishment on all those who have circumcision in the flesh;
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 presents the verse as it stands, while the Septuagint closely matches it in meaning, though the word order differs. The Dead Sea Scrolls provide partial restoration but align with the Masoretic Text in the key themes of judgment and circumcision.
הִנֵּ֛ה יָמִ֥ים בָּאִ֖ים נְאֻם־ יְהוָ֑ה וּפָ֣קַדְתִּ֔י עַל־ כָּל־ מ֖וּל בְּעָרְלָֽה׃
9 of the 10 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.
[על] [מצרים] [ועל] [יהודה] [ועל] [אדום] [ועל] [בני] [עמון] [ועל] [מואב] [ועל] [כל] קצוצי פאה הישבים [במדבר] [כי] [כל] [הגוים] [ערלים] [וכל] [בית] [ישראל] [ערלי] [לב]
2 words on the leather — 1 partly restored, 23 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 9:25
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
her, in composition:
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.
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
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
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.
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
HNcmpa — Noun common · masculine plural absoluteHNcmpa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
HNcmsc — 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…
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)
HNpt — Noun properHNpt
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
Hc/Vqq1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
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
HR — 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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
מוּל (muwl) is a Hebrew verb meaning to circumcise, with various forms indicating different grammatical aspects, such as being circumcised or causing circumcision. It also carries connotations of cutting off or destruction. The entries note its use in contexts like Joshua 5:2 and Genesis 17:11, where it specifically refers to the act of circumcision.
H4135a מוּל circumcise H4135b מָלַל circumcise
4135 muwl mool
a primitive root; to cut short, i.e. curtail (specifically
the prepuce, i.e. to circumcise); by implication, to blunt;
figuratively, to destroy:--circumcise(-ing), selves), cut
down (in pieces), destroy, X must needs.
מוּל (mul) — to circumcise.
1) to circumcise, let oneself be circumcised, cut, be cut off
1a) (Qal) to circumcise
1b) (Niphal) to be circumcised, circumcise oneself
1c) (Hiphil) to cause to be circumcised
1c1) of destruction (fig.)
1d) (Hithpolel) to be cut off
1e) (Polel) cut down
מָלַל (ma.lal) — to circumcise.
1) to circumcise
1a) (Qal)
1b) (Niphal)
2) (Hithpolel) to be cut off
Also means: mul (מוּל "to circumcise" H4135A)
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa
עָרְלָה (orlah) refers to the foreskin or the state of being uncircumcised. It is a feminine noun derived from the root word for foreskin. The term appears in contexts related to circumcision, particularly in the Old Testament.
עָרְלָה 16 n.f. foreskin
base
H6190 עָרְלָה foreskin
6190 `orlah or-law'
feminine of 6189; the prepuce:--foreskin, + uncircumcised.
see HEBREW for 06189
עׇרְלָה (or.lah) — (Gilgal)-haaraloth.
Combined with gil.gal (גִּלְגָּל "Gilgal" H1537)
§ foreskin, uncircumcised
עׇרְלָה (or.lah) — foreskin.
foreskin, uncircumcised
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
for'-skin (`orlah; akrobustia, often euphemistically translated "uncircumcision"):
(1) In the literal sense the word is frequently mentioned owing to the rite of circumcision in vogue in Israel since the days of Abraham (Ge 17:9-14) and among several other peoples of antiquity and modern times. The act of circumcision is represented in the temple of Khonsu, a medical deity, at Karnak. Among the Jews of antiquity circumcision had to be performed by means of a flint or stone knife (Ex 4:25; Jos 5:2,3) on the eighth day after birth (Ge 17:12; 21:4; Le 12:3; Lu 2:21;