Lamentations 4:20 — Word Study
WLCר֤וּחַ אַפֵּ֙ינוּ֙ מְשִׁ֣יחַ יְהוָ֔ה נִלְכַּ֖ד בִּשְׁחִיתוֹתָ֑ם אֲשֶׁ֣ר אָמַ֔רְנוּ בְּצִלּ֖וֹ נִֽחְיֶ֥ה בַגּוֹיִֽם׃ ס
BSAThe LORD’sYᵉhôvâh [Yehovah, The covenant Name of God] anointedmâshîyach [Messiah, the chosen one] the breathrûwach [spirit, the vital force] of our lifeʼaph was capturedlâkad■ [seized, taken by surprise] in their pitsshᵉchîyth [traps, snares] We had saidʼâmar■ of himʼăsher Under his shadowtsêl [protection, shelter] we will livechâyâh▸ [have life, thrive] among the nationsgôwy [Gentiles, non-Hebrew peoples]
| Greek | English | Parsing |
|---|---|---|
| ר֤וּחַ | [the] breath of | Noun common, feminine singular construct |
| אַפֵּ֙ינוּ֙ | nostrils our | Noun common masculine dual construct, suffix |
| מְשִׁ֣יחַ | [the] [one] anointed of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| נִלְכַּ֖ד | he was captured | Verb, Niphal, perfect third person masculine singular |
| בִּשְׁחִיתוֹתָ֑ם | in pits their | Preposition, noun common feminine plural construct, suffix |
| אֲשֶׁ֣ר | whom | Particle |
| אָמַ֔רְנוּ | we had said | Verb, Qal, perfect first person common plural |
| בְּצִלּ֖וֹ | in shadow his | Preposition, noun common masculine singular construct, suffix |
| נִֽחְיֶ֥ה | we will live | Verb, Qal, imperfect first person common plural |
| בַגּוֹיִֽם׃ ס | among the nations | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD’s anointed, the breath of our life, was captured in their pits. We had said of him, “Under his shadow we will live among the nations.” |
| KJV | The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen. |
| ASV | The breath of our nostrils, the anointed of Jehovah, was taken in their pits; Of whom we said, Under his shadow we shall live among the nations. |
| YLT | The breath of our nostrils — the anointed of Jehovah, Hath been captured in their pits, of whom we said: 'In his shadow we do live among nations.' |
| WEB | The breath of our nostrils, the anointed of Yahweh, was taken in their pits; of whom we said, under his shadow we will live among the nations. |
| BBE | Our breath of life, he on whom the holy oil was put, was taken in their holes; of whom we said, Under his shade we will be living among the nations. |
Translations agree on the significance of the anointed one and the imagery of protection.
The sentence has a main clause with several subordinate phrases that elaborate on the subject and the context of the capture.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָכַד
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 4:20
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 — Lamentations of Despairgenerated
Lamentations 4:20 reflects the deep sorrow of a community mourning the loss of their leader, referred to as the LORD's anointed. This verse captures the essence of their despair as they lament the unexpected capture of the one who represented their life and hope. The mention of living under his shadow among the nations highlights their longing for protection and stability amidst turmoil.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 2:9 | Her gates have sunk into the ground; He has destroyed and shattered their bars. Her king and her princes are exiled among the nations, the law is no more, and even her prophets find no vision from the LORD. |
| 2 | Genesis 2:7 | Then the LORD God formed man from the dust of the ground and breathed the breath of life into his nostrils, and the man became a living being. |
| 3 | Genesis 44:30 | So if the boy is not with us when I return to your servant, and if my father, whose life is wrapped up in the boy’s life, |
| 4 | 2 Samuel 18:3 | But the people pleaded, “You must not go out! For if we have to flee, they will pay no attention to us. Even if half of us die, they will not care; but you are worth ten thousand of us. It is better for now if you support us from the city.” |
| 5 | 1 Samuel 12:3–5 | Here I am. Bear witness against me before the LORD and before His anointed: Whose ox or donkey have I taken? Whom have I cheated or oppressed? From whose hand have I accepted a bribe and closed my eyes? Tell me, and I will restore it to you.” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מְשִׁ֣יחַ, me.Shi.achgenerated
The term מְשִׁיחַ (mashiyach) means 'anointed' and refers to a person set apart for a special role, often a king or priest. In this context, it signifies the chosen leader whose presence is crucial for the community's well-being.
This word carries significant weight in the Hebrew Bible, indicating not just a physical anointing but also a divine appointment. The parsing as a masculine singular noun emphasizes the unique status of this individual within the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the LORD’s anointed to convey the significance of this figure.
Sentence Structuregenerated
The finite verb נִלְכַּ֖ד (nilkad), meaning 'was captured', governs the sentence, indicating the main action. It is followed by a noun phrase that identifies the subject and a series of prepositional phrases that elaborate on the circumstances of the capture.
The structure highlights the subject's vulnerability and the emotional weight of the lament, with the community's declaration of their previous hope under his shadow adding depth to their sorrow.
Septuagint Backgroundgenerated
The Septuagint translates מְשִׁ֣יחַ as ξριστὸς (christos), which means 'anointed one' and aligns closely with the Hebrew meaning. This choice reinforces the significance of the anointed figure in both texts.
The use of πνεῦμα (pneuma) for רוּחַ indicates a focus on the spiritual essence, suggesting a deeper understanding of the anointed one's role as the breath of life.
In plain words — the whole versegenerated
Lamentations 4:20 speaks of the LORD's anointed, who is described as the breath of life. This leader has been captured in traps, and the community expresses their previous hope of living under his protection among the nations.
Frequently Asked Questionsgenerated
This indicates a significant loss for the community, as their leader, who provided hope and life, is now in a vulnerable position.
This phrase emphasizes the essential role of the anointed leader in sustaining the community's existence and well-being.
Living under his shadow symbolizes seeking protection and comfort from the anointed one, indicating reliance on his leadership.
The verse expresses deep sorrow and despair over the capture of their leader, highlighting their longing for stability and hope.
Reflection Questionsgenerated
- In what ways do I rely on leaders or figures for guidance and support in my life?
- How can I find comfort in times of distress, similar to how the community sought shelter under their leader's shadow?
- What does it mean to me to have someone described as the breath of my life?
- How do I respond to feelings of loss or despair in my own life?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the significance of the anointed one and his role in the community's life. Their quotations illustrate the theological implications of this lament.
But in no instance, not even in any of those called sons of Jupiter, did they imitate the being crucified; for it was not understood by them, all the things said of it having been put symbolically.Early Church Fathers on Lamentations 4 →
Jeremiah says, “The Spirit of our face is Christ the Lord; and how was he taken into their nets of whom we said, under his shadow we shall live among the nations.” The Scripture announces that, being Spirit of God,Early Church Fathers on Lamentations 4 →
We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet, “The person of our Spirit,Early Church Fathers on Lamentations 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 4:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe breath of our nostrils, the anointed of the Lord, was taken in their pits,.... Or "the Messiah", or "the Christ of the Lord" (n); not Josiah, as the Targum; and so Jarchi and others; for though
Read John Gill on Lamentations 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
Read Robert Jamieson on Lamentations 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat he calls some prince here the breath of their nostrils, that is, their life, , is out of doubt; and though some of the Jews would have it understood of Josiah, yet whoso considereth that he was not taken, but slain, and that not by the Chaldeans, but by the Egyptians twenty-three years before the city was taken, will see reason to conclude that he meaneth Zedekiah, who though a bad man, yet was a king, and of David’ s line, and afforded some protection to the Jews. We promised ourselves that though the land of Judah was encompassed with pagan nations, yet through Zedekiah’ s valour and good conduct in government we should live comfortably, he being a covering and refreshing to us; but…
Read Matthew Poole on Lamentations 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 4:20 The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.Ver. 20. The breath, of our nostrils.] King Zedekiah, in whose downfall we drew, as it were, our last breath. The Chaldee paraphrast understandeth it of Josiah, with whom, indeed, died all the prosperity of the Jews as with Epaminondas did that of the Thebans, and with Theodosius that of the Western Empire. The anointed of the Lord.] Who yet, for his perfidy, was vilely cast away like Saul, as though he had not been anointed with oil. Was taken in their pits.] A term taken from hunters (Ezekiel 12:13; see Lamentations 4:20…
Read John Trapp on Lamentations 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) The breath of our nostrils.—The “breath of life” of Genesis 2:7. The phrase emphasises the ideal character of the king as the centre of the nation’s life. So Seneca (Clement. i. 4) speaks of a ruler as the spiritus vitalis of his people. Of whom we said.—The words that follow point to the scheme which was rendered abortive by Zedekiah’s capture. Those who followed him had hoped to find a refuge among some friendly neighbouring nation, where they might at least have maintained the continuity of their national existence, and waited for better days.
Read Charles John Ellicott on Lamentations 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. The breath of our nostrils, the anointed of the Lord] That is, Zedekiah the king, who was as the life of the city, was taken in his flight by the Chaldeans, and his eyes were put out; so that he was wholly unfit to perform any function of government; though they had fondly hoped that if they surrendered and should be led captives, yet they should be permitted to live under their own laws and king in the land of their bondage.
Read AdamClarke on Lamentations 4 →CambridgeThe Cambridge Bible for Schools and Colleges20. The breath of our nostrils] Pe. remarks that the phrase is an ancient one, being found in the Tell el Amarna letters (fifteenth century b.c.). Cp. Seneca (ad Neronem de Clementia, I. 4) “He (the Emperor) is the breath of life, which these many thousand (subjects) draw.” As regards its application to Zedekiah individually we are to remember that whatever may have been his personal weaknesses (and he was weak rather than vicious), he was the one on whom the whole of the people’s hopes depended for the continuance of their national life. So “the romantic enthusiasm of Cavaliers and Non-jurors for the Stuarts was not to be accounted for by the merits and attractions of the various…
Read Cambridge on Lamentations 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. The breath of our nostrils — A designation of the king; in this instance Zedekiah, but applicable to the true king, whoever might be the anointed of the Lord. He is here described as captured like a wild animal, in their pits.
Read Daniel Denison Whedon on Lamentations 4 →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
The LORD’s anointed, the breath of our life, was captured in their pits. We had said of him, “Under his shadow we will live among the nations.”
The breath of our nostrils, the anointed of Yahweh, was taken in their pits; of whom we said, under his shadow we will live among the nations.
The LORD’s anointed, the breath of our life, was captured in their pits. We had said of him, “Under his shadow we will live among the nations.”
Our very life breath – the Lord’s anointed king – was caught in their traps, of whom we thought, “Under his protection we will survive among the nations.”
Tyndale line
The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
The breath of our nostrils, the anointed of Jehovah, was taken in their pits; Of whom we said, Under his shadow we shall live among the nations.
The breath of our nostrils, the anointed of the LORD, was taken in their pits; of whom we said, Under his shadow we shall live among the nations.
The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
The breath of our nostrels, the Anoynted of the Lord was taken in their nets, of whome we sayde, Vnder his shadowe we shalbe preserued aliue among the heathen.
Strictly literal
The breath of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we said, Under his shadow we shall live among the nations.
The breath of our nostrils — the anointed of Jehovah, Hath been captured in their pits, of whom we said: 'In his shadow we do live among nations.'
The breath of our nostrils—the anointed of YHWH, || Has been captured in their pits, of whom we said: “We live among nations in his shadow.”
The breath of our nostrils, the anointed of the Lord, was caught in their pits, he, of whom we said, Under his shadow shall we live among the nations.
The breath in our nostrils—Yahweh's anointed one—he was the one who was captured in their pits; of whom it was said, “Under his shadow we will live among the nations.”
From the Latin
Res. The breath of our mouth, Christ the Lord, is taken in our sins: to whom we said: Under thy shadow we shall live among the Gentiles.
Simplified
The king, the Lord's anointed, our country's “life-breath,” was trapped and captured by them. We had said about him, “Under his protection we will live among the nations.”
Our breath of life, he on whom the holy oil was put, was taken in their holes; of whom we said, Under his shade we will be living among the nations.
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 closely, with the Septuagint providing a word-for-word correspondence to the Hebrew. The Dead Sea Scrolls show some restoration, but the core elements match the Masoretic Text, affirming the integrity of this verse.
ר֤וּחַ אַפֵּ֙ינוּ֙ מְשִׁ֣יחַ יְהוָ֔ה נִלְכַּ֖ד בִּשְׁחִיתוֹתָ֑ם אֲשֶׁ֣ר אָמַ֔רְנוּ בְּצִלּ֖וֹ נִֽחְיֶ֥ה בַגּוֹיִֽם׃ ס
11 of the 11 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.
רוח אפי׳נו משיח יהוה [נלכד] [בשחיתות׳ם] [אשר] [אמרנו] [בצל׳ו] [נחיה] [בגוים]
1 word on the leather — 3 partly restored, 7 supplied entire by an editor.
[רוח] אפי׳נו [משיח] [יהוה] [נלכד] [בשחיתות׳ם] [אשר] [אמרנו] [בצל׳ו] [נחיה] [בגוים]
1 word on the leather — 10 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 Lamentations 4:20
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.
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-md | Suff — Noun common masculine dual construct · suffixHNcmdc/Sp1bp
מָשִׁיחַ (mashiyach) means 'anointed' and refers to a consecrated person, such as a king, priest, or saint. It specifically denotes the Messiah and includes figures like the king of Israel, the high priest, and even Cyrus. The term encompasses various anointed roles in the Old Testament.
מָשִׁיחַ n.m. anointed
king of Israel anointed by divine command
high priest of Israel
Cyrus as commissioned by י׳
Messianic prince
patriarchs, regarded as anointed kings
base
H4899 מָשִׁיחַ anointed
4899 mashiyach maw-shee'-akh
from 4886; anointed; usually a consecrated person (as a king,
priest, or saint); specifically, the Messiah:--anointed,
Messiah.
see HEBREW for 04886
מָשִׁיחַ (ma.shi.ach) — anointed.
1) anointed, anointed one
1a) of the Messiah, Messianic prince
1b) of the king of Israel
1c) of the high priest of Israel
1d) of Cyrus
1e) of the patriarchs as anointed kings
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
שְׁחִית (shchiyth) refers to a pit or a pit-fall, indicating destruction either literally or figuratively. It is derived from the root word for 'to destroy' and is used in contexts related to danger or demise.
[שְׁחִית] n.f. id. [v.cg.ab]
base
H7825 שְׁחִית
7825 shchiyth shekh-eeth'
from 7812; a pit-fall (literally or
figuratively):--destruction, pit.
see HEBREW for 07812
שְׁחִית (she.chit) — pit.
pit
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/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
Rel — ParticleHTr
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
צֵל (tsel) means 'shadow' or 'shade,' encompassing both literal and figurative uses. It can refer to a physical shadow, as well as a protective shade or a symbol of life's transience. The word is derived from a root meaning to shade, and it is related to another term, צֵלֶל (tselel), which also means 'shadow.'
H6738 צֵל shadow
6738 tsel tsale
from 6751; shade, whether literal or figurative:--defence,
shade(-ow).
see HEBREW for 06751
צֵל (tsel) — shadow.
1) shadow, shade
1a) shadow (on dial)
1b) shadow, shade (as protection)
1c) shadow (symbolic of transitoriness of life)
Also means: tse.lel (צֵלֶל "shadow" H6752)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
V-Qal-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.