Lamentations 3:39 — Word Study
WLCמַה־ יִּתְאוֹנֵן֙ אָדָ֣ם חָ֔י גֶּ֖בֶר עַל־ חֲטָאָֽיו׃ ס
BSAWhymâh should any mortalchay [living, breathing] manʼâdâm [a human being, a person] complainʼânan▸ [murmur, grumble] in view ofʻal [because of, as a result of] [his]geber [own personal] sinschêṭᵉʼ [transgressions, rebellions against God]
| Greek | English | Parsing |
|---|---|---|
| מַה־ | why? | Pronoun |
| יִּתְאוֹנֵן֙ | will he complain | Verb, Hithpael, imperfect third person masculine singular |
| אָדָ֣ם | a person | Noun common, masculine singular absolute |
| חָ֔י | living | Adj |
| גֶּ֖בֶר | a man | Noun common, masculine singular absolute |
| עַל־ | on | Preposition |
| חֲטָאָֽיו׃ ס | sins his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why should any mortal man complain, in view of his sins? |
| KJV | Wherefore doth a living man complain, a man for the punishment of his sins? |
| ASV | Wherefore doth a living man complain, a man for the punishment of his sins? |
| YLT | What — sigh habitually doth a living man, A man for his sin? |
| WEB | Why should a living man complain, a man for the punishment of his sins? |
| BBE | What protest may a living man make, even a man about the punishment of his sin? |
All translations agree on the essential meaning of the verse.
The sentence consists of a main clause followed by a prepositional phrase that clarifies the reason for the question posed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָנַן
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 3:39
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 — Reflections on Human Sufferinggenerated
Lamentations 3:39 reflects on the nature of human complaint in relation to personal sin. The author prompts readers to consider their grievances in light of their own actions, suggesting that self-reflection is necessary when faced with adversity. This theme resonates throughout the book, particularly in the context of suffering and the consequences of sin, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 3:22 | Because of the loving devotion of the LORD we are not consumed, for His mercies never fail. |
| 2 | Numbers 11:11 | So Moses asked the LORD, “Why have You brought this trouble on Your servant? Why have I not found favor in Your sight, that You have laid upon me the burden of all these people? |
| 3 | Proverbs 19:3 | A man’s own folly subverts his way, yet his heart rages against the LORD. |
| 4 | Isaiah 38:17–19 | Surely for my own welfare I had such great anguish; but Your love has delivered me from the pit of oblivion, for You have cast all my sins behind Your back. |
| 5 | Genesis 4:5–7 | but He had no regard for Cain and his offering. So Cain became very angry, and his countenance fell. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — יִּתְאוֹנֵן֙, yit.'o.Nengenerated
The verb יִּתְאוֹנֵן֙ (yit.'o.Nen) is in the Hithpael form, indicating an action performed by the subject, specifically a third person masculine singular. It conveys the act of complaining or murmuring, often in a public or vocal manner. This word captures a sense of dissatisfaction or grievance, commonly associated with the Israelites' expressions of discontent in various biblical narratives.
The use of this verb in the context of Lamentations emphasizes the futility of complaining about one's circumstances, especially when those circumstances are a direct result of personal sin. It invites introspection rather than outward blame.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the verse questions the validity of human complaints in light of personal sin.
Sentence Structuregenerated
The main clause is introduced by the interrogative מַה־ (mah-), meaning 'why', which sets the tone for the question posed. The finite verb יִּתְאוֹנֵן֙ (yit.'o.Nen) follows, indicating the action of complaining.
The structure of the sentence emphasizes the relationship between the subject, a living man, and the reason for his complaint, which is tied to his own sins. The order of words highlights the importance of personal responsibility.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יִּתְאוֹנֵן֙ is rendered as γογγύσει (goggusei), which also means to murmur or complain. This choice reflects a similar sentiment of dissatisfaction, but it may carry a slightly different connotation in Greek literature.
The translation choice suggests a continuity in the theme of human complaint and the need for accountability, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Lamentations 3:39 asks why a living person should complain about their troubles, especially considering their own sins. This verse encourages self-reflection instead of blaming others for one's circumstances.
Frequently Asked Questionsgenerated
The verse suggests that complaining is unwarranted when one considers their own sins and responsibilities.
It reflects the broader themes of suffering and accountability in the book, emphasizing personal responsibility.
The term highlights the human condition and the shared experience of sin and suffering.
Self-examination is crucial to understand the reasons behind one's suffering and to take responsibility for one's actions.
Reflection Questionsgenerated
- In what areas of my life do I find myself complaining, and how can I relate that to my own actions?
- How can reflecting on my sins help me respond differently to difficulties?
- What does it mean to take personal responsibility for my circumstances?
- How can I encourage others to reflect on their own actions instead of blaming external factors?
The early church on this verse — how the Fathers read it
The Desert Fathers reflect on this verse, emphasizing personal accountability in trials.
A hermit said, ‘In every trial do not blame other people but blame yourself, saying, “This has happened to me because of my sins.” ’Early Church Fathers on Lamentations 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 3:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore doth a living man complain?.... Or murmur, or fret and vex, or bemoan himself; all which the word (k) may signify; as the prophet had done in his own person; or as representing the church,
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho is he that saith, and it cometh to pass, when the Lord commandeth it not? Who is he that saith, and it cometh to pass. A double question is implied, Who is it that can (as God, Psalms 33:9) effect by a word anything?
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse admits of various senses, caused from the various interpretation of the Hebrew word, which we translate complain, which also signifies to mourn or grieve; so some render it, Why doth a living man grieve or vex himself? But the word is noted most generally to signify complaining or murmuring. The word also which we translate sin sometimes signifieth that oblique act which we call sin; and those who interpret the former grieve or vex, thus understand the word translated sin, supplying some such words as these, Let him mourn for his sin. Why doth he mourn for his afflictions and plagues? let him rather spend his tears upon his sins. But the word also signifies the guilt of sin, or…
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:39 Wherefore doth a living man complain, a man for the punishment of his sins?Ver. 39. Wherefore doth a living man complain?] Mourn immoderately, or murmur causelessly. 1. If he mourn, let him mourn for his sin as the cause of his suffering; let him revenge upon that. 2. If he be tempted to murmur, let him remember that he is yet alive, and that is more than his part cometh to, since it is the Lord’ s mercy that he is not consumed, and sent packing hence to hell. Life in any sense is a sweet mercy, even that which to the afflicted may seem a lifeless life. Let this patient us, that we are yet alive. A man for the punishment of his sins.] Heb., Man for his sin. For sin doth as…
Read John Trapp on Lamentations 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(39) Wherefore doth a living man . . .—Better, Why doth a man who lives? i.e., whose life is spared him (comp. Jeremiah 45:5), with all its possibilities of good, complain of sufferings which, however unjust as far as those who cause them are concerned, are, in relation to the sufferer, the just punishment of his own sins?
Read Charles John Ellicott on Lamentations 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 39. Wherefore doth a living man complain] He who has his life still lent to him has small cause of complaint. How great soever his affliction may be, he is still alive; therefore, he may seek and find mercy unto eternal life. Of this, death would deprive him; therefore let not a living man complain.
Read AdamClarke on Lamentations 3 →CambridgeThe Cambridge Bible for Schools and Colleges39. The E.VV., making the whole line to be a question, are more in consonance with the construction of the two earlier members of the group, than is the other proposed rendering, viz. Of what should a living man complain? Each (should complain) of his sins. In that case we should require mourn rather than “complain.” living] i.e. why should a man murmur at misfortunes, when they are due to him for his sin? a man … his sins] mg. (less well) a man that is in his sins.
Read Cambridge on Lamentations 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible39. Living man — “Living” is emphatic. There is some difficulty as to the last clause of this verse, which has led to different translations.
Read Daniel Denison Whedon on Lamentations 3 →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
Why should any mortal man complain, in view of his sins?
Why should a living man complain, a man for the punishment of his sins?
Why should any mortal man complain, in view of his sins?
Why should any living person complain when punished for his sins?
Tyndale line
Wherefore doth a living man complain, a man for the punishment of his sins?
Wherefore doth a living man complain, a man for the punishment of his sins?
Wherefore doth a living man complain, a man for the punishment of his sins?
Why doth a living man complain, a man for the punishment of his sins?
Wherefore then is the liuing man sorowfull? man suffreth for his sinne.
Strictly literal
Wherefore doth a living man complain, a man for the punishment of his sins?
What — sigh habitually doth a living man, A man for his sin?
Why does a living man sigh habitually, || A man for his sin?
Wherefore should a living man complain? let every man complain because of his sins.
How can any person alive complain? How can a person complain about the punishment for his sins?
From the Latin
Mem. Why hath a living man murmured, man suffering for his sins?
Simplified
Why should any human being complain about the results of their sins?
What protest may a living man make, even a man about the punishment of his sin?
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 agree in their wording for this verse, with all seven words matched. The Septuagint's rendering maintains the same themes of complaint and personal responsibility.
מַה־ יִּתְאוֹנֵן֙ אָדָ֣ם חָ֔י גֶּ֖בֶר עַל־ חֲטָאָֽיו׃ ס
7 of the 7 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 3:39
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
אָנַן (anan) is a Hebrew verb that appears only in the Hithpael form, meaning to complain or murmur. The entries consistently emphasize this sense of expressing dissatisfaction or grief.
[אָנַן] vb. only Hithpo. complain, murmur
base
H596 אָנַן only Hithpo. complain, murmur
596 'anan aw-nan'
a primitive root; to mourn, i.e. complain:--complain.
אָנַן (a.nan) — to complain.
(Hithpael) complain, murmur
V-r-Imperf-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAamsa
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
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
חֵטְא (chet) refers to sin, encompassing the concepts of guilt associated with sin and the punishment that follows. It is derived from a root meaning 'to miss' or 'to err.' The term appears in various contexts in the Old Testament, highlighting both the act of sinning and its consequences.
חֵטְא n.m. sin
sin
guilt of sin
punishment for sin
base
H2399 חֵטְא sin . sin
. guilt of sin
. punishment for sin
2399 chet' khate
from 2398; a crime or its penalty:--fault, X grievously,
offence, (punishment of) sin.
see HEBREW for 02398
חֵטְא (chet) — sin.
1) sin
1a) sin
1b) guilt for sin
1c) punishment for sin
Aramaic equivalent: cha.ti (חֲטָי "sin" H2408)
N-ms | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms