Lamentations 1:22 — Word Study
WLCתָּבֹ֨א כָל־ רָעָתָ֤ם לְפָנֶ֙יךָ֙ וְעוֹלֵ֣ל לָ֔מוֹ כַּאֲשֶׁ֥ר עוֹלַ֛לְתָּ לִ֖י עַ֣ל כָּל־ פְּשָׁעָ֑י כִּֽי־ רַבּ֥וֹת אַנְחֹתַ֖י וְלִבִּ֥י דַוָּֽי׃ פ
BSALet allkôl [everything, the entirety of] their wickednessraʻ [evil, moral harm] comebôwʼ▸ before Youpânîym [into Your presence, face to face] and dealʻâlal asʼăsher You have dealtʻâlal■ because ofʻal allkôl [every one of] my transgressionspeshaʻ [rebellions, sins] Forkîy my groansʼănâchâh [sighs, lamentations] are manyrab [numerous, abundant] and my heartlêb [inner being, spirit] is faintdavvây [weak, troubled]
| Greek | English | Parsing |
|---|---|---|
| תָּבֹ֨א | may it come | Verb, Qal, imperfect third person feminine singular |
| כָל־ | all | Noun common, masculine singular construct |
| רָעָתָ֤ם | wickedness their | Noun common feminine singular construct, suffix |
| לְפָנֶ֙יךָ֙ | before you | Preposition, noun common masculine plural construct, suffix |
| וְעוֹלֵ֣ל | and deal severely | Conjunction, verb piel imperative second person masculine singular |
| לָ֔מוֹ | to them | Preposition, suffix |
| כַּאֲשֶׁ֥ר | just as | Preposition, particle |
| עוֹלַ֛לְתָּ | you have dealt severely | Verb, Piel, perfect second person masculine singular |
| לִ֖י | to me | Preposition, suffix |
| עַ֣ל | on | Preposition |
| כָּל־ | all | Noun common, masculine singular construct |
| פְּשָׁעָ֑י | transgressions my | Noun common masculine plural construct, suffix |
| כִּֽי־ | for | Particle |
| רַבּ֥וֹת | [are] many | Adj |
| אַנְחֹתַ֖י | groaning my | Noun common feminine plural construct, suffix |
| וְלִבִּ֥י | and heart my | Conjunction, noun common masculine singular construct, suffix |
| דַוָּֽי׃ פ | [is] faint | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let all their wickedness come before You, and deal with them as You have dealt with me because of all my transgressions. For my groans are many, and my heart is faint. |
| KJV | Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs are many, and my heart is faint. |
| ASV | Let all their wickedness come before thee; And do unto them, as thou hast done unto me for all my transgressions: For my sighs are many, and my heart is faint. |
| YLT | Come in doth all their evil before Thee, And one is doing to them as Thou hast done to me, For all my transgressions, For many [are] my sighs, and my heart [is] sick! |
| WEB | “Let all their wickedness come before you. Do to them as you have done to me for all my transgressions. For my sighs are many, and my heart is faint. |
| BBE | Let all their evil-doing come before you; do to them as you have done to me for all my sins: for loud is the sound of my grief, and the strength of my heart is gone. |
Where they part company is תָּבֹ֨א — see How Translations Differ.
The sentence has a main clause followed by several subordinate clauses that elaborate on the speaker's request and the reasons behind it.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 — Lamentations 1:22
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 Lament of Jerusalemgenerated
Lamentations 1:22 is a plea from the speaker, who is suffering and feels abandoned. They ask God to let their enemies' wickedness be brought to His attention and to deal with them as they have been dealt with. This reflects a deep sense of injustice and a desire for divine retribution, similar to the sentiments expressed in other lamentations throughout the book.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 4:4–5 | Hear us, O God, for we are despised. Turn their scorn back upon their own heads, and let them be taken as plunder to a land of captivity. |
| 2 | Psalm 109:14–15 | May the iniquity of his fathers be remembered before the LORD, and the sin of his mother never be blotted out. |
| 3 | Psalm 137:7–9 | Remember, O LORD, the sons of Edom on the day Jerusalem fell: “Destroy it,” they said, “tear it down to its foundations!” |
| 4 | Jeremiah 10:25 | Pour out Your wrath on the nations that do not acknowledge You, and on the families that do not call on Your name. For they have devoured Jacob; they have consumed him and finished him off; they have devastated his homeland. |
| 5 | Jeremiah 18:23 | But You, O LORD, know all their deadly plots against me. Do not wipe out their guilt or blot out their sin from Your sight. Let them be overthrown before You; deal with them in the time of Your anger. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — רָעָתָם, ra.'a.Tamgenerated
The word רָעָה (ra) means bad or evil, encompassing moral harm and distress. In this context, it refers to the wickedness of the enemies, emphasizing the severity of their actions against the speaker.
The construction of רָעָתָם indicates possession, meaning 'their wickedness.' This highlights the accountability of the enemies for their actions and the speaker's plea for divine justice.
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 verb תָּבֹ֨א (may it come) governs the entire verse, with several phrases elaborating on what is to come before God. The structure reflects a direct plea to God, emphasizing the urgency of the speaker's request.
The main clause is followed by a series of prepositional and noun phrases that describe the wickedness and the speaker's own transgressions, illustrating the relationship between the speaker's suffering and their appeal for justice.
Septuagint Backgroundgenerated
The Septuagint translates תָּבֹ֨א as ἀκούσατε (akousate), meaning 'hear' or 'listen.' This choice shifts the focus from a direct coming before God to an invitation for God to pay attention to the speaker's plight.
This reflects a broader interpretive approach, emphasizing the need for divine awareness of the speaker's suffering rather than a straightforward request for the wickedness to come before God.
In plain words — the whole versegenerated
Lamentations 1:22 is a heartfelt request from someone who feels wronged. They ask God to see the evil done by their enemies and to respond to them as He has responded to the speaker's own sins. The speaker expresses that they are overwhelmed with many groans and a faint heart.
Frequently Asked Questionsgenerated
The speaker is asking God to acknowledge the evil actions of their enemies and to hold them accountable for their wrongdoing.
The speaker feels they have suffered greatly due to their own transgressions and desires a similar justice to be applied to their enemies.
The groans signify the speaker's deep sorrow and distress, reflecting their emotional and spiritual turmoil.
This verse encapsulates the themes of suffering, justice, and the desire for divine intervention, which are central to the book of Lamentations.
Reflection Questionsgenerated
- In what ways have I experienced injustice, and how can I bring those feelings before God?
- How can I learn to express my sorrows and struggles to God in prayer?
- What does it mean to seek justice in my life, and how can I do so in a way that honors God?
- How can I support others who are experiencing distress and need encouragement?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight the themes of sin and divine justice, as seen in the writings of church fathers who reflect on the implications of the speaker's plea.
Historical interpretation LET ALL EVIL BE PRESENT: TAU is interpreted ‘signs’ in plural, as that is shown with this sign, to which many significant things refer. Hence: Mark Tau upon the foreheads of the men that sigh.Early Church Fathers on Lamentations 1 →
Here a vindicated Judah (Jerusalem) is sought. First is recalled the fault within memory. As expressed: "Let all their evil-doing come before thee." That is, from their sins.Early Church Fathers on Lamentations 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Lamentations 1:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet all their wickedness come before thee,.... The Targum adds, "in the day of the great judgment;'' but it seems to refer to present time, at least to the time fixed by the Lord for their ruin; and
Read John Gill on Lamentations 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs are many, and my heart is faint. Let all their wickedness come before thee.
Read Robert Jamieson on Lamentations 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse is another prophetical curse or imprecation, several of which we meet with in holy writ, 137:8 18:23, and in many other texts; which would incline us to think that our Saviour’ s precept, , to pray for those that persecute us, backed by his own example, , and Stephen’ s; , is either to be interpreted of praying for the forgiveness of their sins, (we ought to desire the eternal condemnation of none,) or to be restrained to such as are our personal enemies, not the common enemies of the church of God. Our Saviour’ s precept most certainly is not to be so interpreted, but that we may lawfully pray for such evils to the implacable enemies of the church and people of God, as may…
Read Matthew Poole on Lamentations 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 1:22 Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs [are] many, and my heart [is] faint.Ver. 22. Let their wickedness come before thee.] God had pronounced Babylon’ s destruction, and therefore the Church might safely pray it: think the like of spiritual Babylon. God seemeth to forget the insolencies of his enemies, and deliverance of his people; we must mind him, and then it will be done. Only let us see to it, that our fire of zeal for God’ s glory burn clear, without the smoke of self-ends and of private revenge. As thou hast done unto me for my transgressions.] This was it that put a sting into…
Read John Trapp on Lamentations 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Let all their wickedness . . .—The prayer for a righteous retribution, the first natural prayer of the outraged, reminds us of Psalms 69, 109, 137, yet more strongly of the language of the prophet himself in Jeremiah 18:21-23. It is something more than a prayer for revenge, and rests on the underlying thought that righteousness requires the punishment. By some critics, it may be noted, Psalms 69, 109 have, on the strength of this parallelism, been ascribed to Jeremiah
Read Charles John Ellicott on Lamentations 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Let all their wickedness come before thee] That is, Thou wilt call their crimes also into remembrance; and thou wilt do unto them by siege, sword, famine, and captivity, what thou hast done to me. Though thy judgments, because of thy long-suffering, are slow; yet, because of thy righteousness, they are sure. For my sighs are many] My desolations continue; and my heart is faint - my political and physical strength almost totally destroyed. Imprecations in the sacred writings are generally to be understood as declarative of the evils they indicate; or, that such evils will take place. No prophet of God ever wished desolation on those against whom he was directed to prophesy.
Read AdamClarke on Lamentations 1 →
CambridgeThe Cambridge Bible for Schools and Colleges22. For my sighs are many] The connexion is, I have had my punishment. Do thou then proceed to inflict upon them their share. For the sentiment, as contrasted with N.T. teaching, cp. Jeremiah 18:20 ff.
Read Cambridge on Lamentations 1 →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
Let all their wickedness come before You, and deal with them as You have dealt with me because of all my transgressions. For my groans are many, and my heart is faint.
“Let all their wickedness come before you. Do to them as you have done to me for all my transgressions. For my sighs are many, and my heart is faint.
Let all their wickedness come before You, and deal with them as You have dealt with me because of all my transgressions. For my groans are many, and my heart is faint.
Let all their wickedness come before you; afflict them just as you have afflicted me because of all my acts of rebellion. For my groans are many, and my heart is sick with sorrow.
Tyndale line
Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs are many, and my heart is faint.
Let all their wickedness come before thee; And do unto them, as thou hast done unto me for all my transgressions: For my sighs are many, and my heart is faint.
Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs are many, and my heart is faint.
Let all their wickedness come before thee; and do to them, as thou hast done to me for all my transgressions: for my sighs are many, and my heart is faint.
Let all their wickednes come before thee: do vnto them, as thou hast done vnto me, for all my transgressions: for my sighes are many, and mine heart is heauy.
Strictly literal
Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs are many, and my heart is faint.
Come in doth all their evil before Thee, And one is doing to them as Thou hast done to me, For all my transgressions, For many [are] my sighs, and my heart [is] sick!
All their evil comes in before You, || And one is doing to them as You have done to me, || For all my transgressions, || For many [are] my sighs, and my heart [is] sick!
Let all their wickedness come before thee, and do unto them as thou hast done unto me because of all my transgressions; for many are my sighs, and my heart is sick.”
Let all their wickedness come before you. deal with them as you have dealt with me because of all my transgressions. My groans are many and my heart is faint.
From the Latin
Thau. Let all their evil be present before thee: and make vintage of them, as thou hast made vintage of me for all my iniquities: for my sighs are many, and my heart is sorrowful.
Simplified
May you see all the evil things they've done! Treat them the same way as you've treated me as a result of all my rebellious sins, for I'm groaning all the time, and I'm sick at heart.”
Let all their evil-doing come before you; do to them as you have done to me for all my sins: for loud is the sound of my grief, and the strength of my heart is gone.
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 show significant differences in wording. The Masoretic Text presents a direct plea, while the Septuagint's rendering suggests a more interpretive approach to the speaker's request for God's attention.
תָּבֹ֨א כָל־ רָעָתָ֤ם לְפָנֶ֙יךָ֙ וְעוֹלֵ֣ל לָ֔מוֹ כַּאֲשֶׁ֥ר עוֹלַ֛לְתָּ לִ֖י עַ֣ל כָּל־ פְּשָׁעָ֑י כִּֽי־ רַבּ֥וֹת אַנְחֹתַ֖י וְלִבִּ֥י דַוָּֽי׃ פ
6 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Lamentations 1:22
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.
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
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
עָלַל (alal) is a Hebrew verb with a range of meanings including to act severely, to glean, and to mock. It can imply maltreatment or abusive behavior, as well as engaging in wicked practices. The word may also refer to inserting or thrusting something in. Notably, it appears in contexts that suggest both negative and neutral actions.
[עָלַל] vb. Po‛ēl, act severely
Pō‛al my pain which is severely dealt out to me
Hithpa.
busy, divert oneself with
Hithpō‛. to practise practices in wickedness (perhaps denom.)
base
[עָלַל] vb. denom. Pō‛. glean
base
[עָלַל] vb. denom. act or play the child;—only Pō‛. Is 3:12
H5953a [עָלַל] Po‛ēl, act severely .my pain which is severely dealt out to me
. . busy, divert oneself with
. to practise practices in wickedness (perhaps denom.)
H5953b עָלַל vb. denom. Pō‛. glean H5953c עָלַל vb. denom. act or play the child H5953d עָלַל insert, thrust in
5953 `alal aw-lal'
a primitive root; to effect thoroughly; specifically, to
glean (also figuratively); by implication (in a bad sense) to
overdo, i.e. maltreat, be saucy to, pain, impose (also
literal):--abuse, affect, X child, defile, do, glean, mock,
practise, thoroughly, work (wonderfully).
עָלַל (a.lal) — to abuse.
1) to act severely, deal with severely, make a fool of someone
1a) (Poel) to act severely
1b) (Poal) to be severely dealt with
1c) (Hithpael) to busy oneself, divert oneself, deal wantonly, deal ruthlessly, abuse (by thrusting through)
1d) (Hithpoel) to practise practices, thrust forth (in wickedness)
עָלַל (a.lal) — to glean.
(Poel) to glean
עָלַל (a.lal) — to mock.
(Poel) to act or play the child
עָלַל (a.lal) — to thrust.
(Poel) to insert, thrust, thrust in, thrust upon
Conj | V-m-Impv-2ms — Conjunction · verb piel imperative second person masculine singularHC/Vpv2ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
עָלַל (alal) is a Hebrew verb with a range of meanings including to act severely, to glean, and to mock. It can imply maltreatment or abusive behavior, as well as engaging in wicked practices. The word may also refer to inserting or thrusting something in. Notably, it appears in contexts that suggest both negative and neutral actions.
[עָלַל] vb. Po‛ēl, act severely
Pō‛al my pain which is severely dealt out to me
Hithpa.
busy, divert oneself with
Hithpō‛. to practise practices in wickedness (perhaps denom.)
base
[עָלַל] vb. denom. Pō‛. glean
base
[עָלַל] vb. denom. act or play the child;—only Pō‛. Is 3:12
H5953a [עָלַל] Po‛ēl, act severely .my pain which is severely dealt out to me
. . busy, divert oneself with
. to practise practices in wickedness (perhaps denom.)
H5953b עָלַל vb. denom. Pō‛. glean H5953c עָלַל vb. denom. act or play the child H5953d עָלַל insert, thrust in
5953 `alal aw-lal'
a primitive root; to effect thoroughly; specifically, to
glean (also figuratively); by implication (in a bad sense) to
overdo, i.e. maltreat, be saucy to, pain, impose (also
literal):--abuse, affect, X child, defile, do, glean, mock,
practise, thoroughly, work (wonderfully).
עָלַל (a.lal) — to abuse.
1) to act severely, deal with severely, make a fool of someone
1a) (Poel) to act severely
1b) (Poal) to be severely dealt with
1c) (Hithpael) to busy oneself, divert oneself, deal wantonly, deal ruthlessly, abuse (by thrusting through)
1d) (Hithpoel) to practise practices, thrust forth (in wickedness)
עָלַל (a.lal) — to glean.
(Poel) to glean
עָלַל (a.lal) — to mock.
(Poel) to act or play the child
עָלַל (a.lal) — to thrust.
(Poel) to insert, thrust, thrust in, thrust upon
V-m-Perf-2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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
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
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
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…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAafpa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
אֲנָחָה (anachah) refers to sighing or groaning, often associated with expressions of grief or physical distress. The term appears in poetic and late contexts, and its usage encompasses both mournful and general sighing. There are no significant disagreements among the lexicons regarding its meaning.
אֲנָחָה n.f. sighing, groaning (poet. & late)
base
H585 אֲנָחָה sighing, groaning (poet. & late)
585 'anachah an-aw-khaw'
from 585; sighing:--groaning, mourn, sigh.
see HEBREW for 0585
אֲנָחָה (a.na.chah) — sighing.
sighing, groaning (expression of grief or physical distress)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
דַּוָּי (davvay) means 'faint' and is derived from the root word for 'sick' or 'troubled.' It describes a state of faintness, particularly in the context of being faint of heart. The entries consistently emphasize this meaning without significant disagreement.
[דַּוָּי] adj. faint
base
H1742 דַּוָּי faint
1742 davvay dav-voy'
from 1739; sick; figuratively, troubled:--faint.
see HEBREW for 01739
דַּוָּי (dav.va) — faint.
faint (of heart)
Adj — AdjHAamsa
fant (`ayeph, `uph, ya`aph, `alaph, aTaph, dawway, yaghea`, macac, rakhakh, paghar, kahah; ekluo, ekkakeo, kamno): The Hebrew vocabulary for the depressing physical conditions and mental emotions which are rendered in the King James Version by the English words "faint," "fainthess," and other compounds of that stem, is, as will be seen above, wide and varied in derivation. The 11 Hebrew and 3 Greek words and their derivatives are used in 62 passages in the King James Version to express these conditions.
`Ayeph is used to express the exhaustion from fatigue and hunger in the case of Esau (Ge 25:29,30). This and its variants come from a root which primarily means "to cover or conceal," therefore "to be dark or obscure," and so, figuratively, "to be faint or depressed." Israel's helpless state when harassed by Amalek (
