Lamentations 4:5 — Word Study
WLCהָאֹֽכְלִים֙ לְמַ֣עֲדַנִּ֔ים נָשַׁ֖מּוּ בַּחוּצ֑וֹת הָאֱמֻנִים֙ עֲלֵ֣י תוֹלָ֔ע חִבְּק֖וּ אַשְׁפַּתּֽוֹת׃ ס
BSAThose who once ateʼâkal [delicately, luxurious food] delicaciesmaʻădân [fine dishes, dainties] are destituteshâmêm■ [desolate, starving] in the streetschûwts [outside, outdoors] those brought upʼâman [nurtured, supported] inʻal crimsontôwlâʻ [scarlet, deep red] huddlechâbaq■ [embrace, cling to] in ash heapsʼashpôth [dung hills, refuse piles]
| Greek | English | Parsing |
|---|---|---|
| הָאֹֽכְלִים֙ | the [ones] eating | Particle, verb qal participle (active) masculine plural |
| לְמַ֣עֲדַנִּ֔ים | delicacies | Preposition, noun common masculine plural absolute |
| נָשַׁ֖מּוּ | they are desolate | Verb, Niphal, perfect third person common plural |
| בַּחוּצ֑וֹת | in the streets | Preposition, noun common feminine plural absolute |
| הָאֱמֻנִים֙ | the [ones] brought up | Particle, verb qal participle (passive) masculine plural |
| עֲלֵ֣י | on | Preposition |
| תוֹלָ֔ע | crimson | Noun common, masculine singular absolute |
| חִבְּק֖וּ | they have embraced | Verb, Piel, perfect third person common plural |
| אַשְׁפַּתּֽוֹת׃ ס | ash heaps | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those who once ate delicacies are destitute in the streets; those brought up in crimson huddle in ash heaps. |
| KJV | They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills. |
| ASV | They that did feed delicately are desolate in the streets: They that were brought up in scarlet embrace dunghills. |
| YLT | Those eating of dainties have been desolate in out-places, Those supported on scarlet have embraced dunghills. |
| WEB | Those who ate delicacies are desolate in the streets. Those who were brought up in purple embrace dunghills. |
| BBE | Those who were used to feasting on delicate food are wasted in the streets: those who as children were dressed in purple are stretched out on the dust. |
Where they part company is חִבְּק֖וּ — see How Translations Differ.
Two main clauses, each with a subject and a location phrase, showing the stark contrast between their past and present.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמֵם
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 4:5
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 Desolation of Jerusalemgenerated
Lamentations 4:5 depicts the tragic reversal of fortune for those who once enjoyed the luxuries of life. The verse highlights the stark reality of their current state, as they find themselves destitute and struggling to survive in the aftermath of destruction. This lament serves as a poignant reminder of the consequences of sin and the suffering that follows, paralleling themes found in other prophetic texts such as Isaiah 3:16-26 and Jeremiah 6:2-3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:54–56 | The most gentle and refined man among you will begrudge his brother, the wife he embraces, and the rest of his children who have survived, |
| 2 | Isaiah 3:16–26 | The LORD also says: “Because the daughters of Zion are haughty— walking with heads held high and wanton eyes, prancing and skipping as they go, jingling the bracelets on their ankles— |
| 3 | Isaiah 24:6–12 | Therefore a curse has consumed the earth, and its inhabitants must bear the guilt; the earth’s dwellers have been burned, and only a few survive. |
| 4 | Isaiah 32:9–14 | Stand up, you complacent women; listen to me. Give ear to my word, you overconfident daughters. |
| 5 | Jeremiah 6:2–3 | Though she is beautiful and delicate, I will destroy the Daughter of Zion. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — נָשַׁ֖מּוּ, na.Sha.mugenerated
The verb שָׁמֵם (shamem) means to be desolate or devastated. It is used to describe a place left empty and destroyed, often in the context of war or disaster. The parsing indicates that it is in the Niphal form, suggesting a passive sense of being made desolate.
This word captures the depth of loss experienced by the people, emphasizing that they have not only lost their physical sustenance but also their sense of security and community.
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 main verb is נָשַׁ֖מּוּ, they are desolate, which governs the subject and the two phrases that follow. The first phrase describes the subject, while the second phrase provides additional context about their current state.
The structure emphasizes the contrast between the past and present, with the subjects identified as those who once enjoyed delicacies now reduced to huddling in ash heaps.
Septuagint Backgroundgenerated
The Septuagint translates נָשַׁ֖מּוּ as ἠφανίσθησαν, which means 'they were made invisible' or 'they disappeared'. This choice suggests a complete loss of identity and presence, intensifying the sense of desolation.
The use of חִבְּק֖וּ is rendered as περιεβάλοντο, indicating an action of embracing or surrounding, which aligns with the imagery of clinging to refuse.
In plain words — the whole versegenerated
Lamentations 4:5 describes how those who once enjoyed fine food are now destitute and struggling in the streets. It paints a vivid picture of their suffering, as they huddle in ash heaps, highlighting the drastic change in their circumstances.
Frequently Asked Questionsgenerated
Being desolate indicates a state of emptiness and devastation, reflecting the loss of community and sustenance.
Ash heaps symbolize waste and destruction, representing the low point of existence for those who were once well-off.
This verse encapsulates the themes of loss and suffering prevalent throughout Lamentations, illustrating the consequences of sin and the devastation of Jerusalem.
Their plight serves as a reminder of the fragility of life and the importance of compassion for those who suffer.
Reflection Questionsgenerated
- In what ways can I recognize and address the suffering of those around me?
- How can I cultivate gratitude for the blessings I have, in light of the hardships faced by others?
- What actions can I take to support those who are experiencing desolation or poverty?
- How does understanding the historical context of this verse deepen my empathy for those in need?
The early church on this verse — how the Fathers read it
Thomas Aquinas reflects on the affliction caused by famine and the comparison of past abundance to present suffering as seen in this verse.
Here is considered famine as to dainties of nutritions. First is noticed the affliction from that famine, second, the comparison.Early Church Fathers on Lamentations 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 4:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey that did feed delicately are desolate in the streets,.... That were brought up in the king's palace, or in the houses of noblemen; or, however, born of parents rich and wealthy, and had been
Read John Gill on Lamentations 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills. They that did feed delicately - on dainties. Are desolate - or, perish.
Read Robert Jamieson on Lamentations 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis judgment reached not only to the common people, but to persons of the highest rank and order, whose misery was now so much the greater, because so contrary to their former splendid state and way of living. They were wont to fare deliciously; now they wanted bread to eat, and were desolate in the streets. They were wont to eat upon scarlet carpets, or to lodge upon scarlet beds and conches; now they searched for their meat upon, or were glad to lie upon, dunghills.
Read Matthew Poole on Lamentations 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 4:5 They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.Ver. 5. They that did feed delicately.] Such uncertainty there is of outward affluence. Our Richard II was famished to death. Henry Holland, Duke of Exeter, grandchild to John of Gaunt, was seen to run on foot bare legged after the Duke of Burgundy’ s train, begging his bread for God’ s sake. This I saw, saith Philip de Comines. This Henry was brother-in-law to King Edward IV, from whom he fled. They that were brought up in scarlet.] Qui nutriebantur in croceis seu cocceis, that were gorgeously arrayed, or, that rolling on their rich beds, wrapped themselves in…
Read John Trapp on Lamentations 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) They that were brought up . . .—Literally, that were carried (as children are carried). “Scarlet” as in 2 Samuel 1:24, stands for the shawls or garments of the rich, dyed, as they were, in the Tyrian purple or crimson. Those that had been once wrapped in such shawls now threw themselves, “embracing” them as their only refuge, on dunghills.
Read Charles John Ellicott on Lamentations 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Embrace dunghills.] Lie on straw or rubbish, instead of the costly carpets and sofas on which they formerly stretched themselves.
Read AdamClarke on Lamentations 4 →CambridgeThe Cambridge Bible for Schools and Colleges5. delicately] luxuriously. Children are still the subject, and not, as has been suggested, rich persons. In the latter case we should have to render carried on scarlet (i.e. litters or couches furnished with costly stuffs of that colour), unduly forcing the sense of the Heb. verb. desolate] See on ch. Lamentations 3:11. embrace dunghills] for want of a better couch.
Read Cambridge on Lamentations 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThey that were brought up in scarlet - literally, “those that were carried upon scarlet;” young children in arms and of the highest birth now lie on the dirt-heaps of the city.
Read Albert Barnes 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
Those who once ate delicacies are destitute in the streets; those brought up in crimson huddle in ash heaps.
Those who ate delicacies are desolate in the streets. Those who were brought up in purple embrace dunghills.
Those who once ate delicacies are destitute in the streets; those brought up in crimson huddle in ash heaps.
Those who once feasted on delicacies are now starving to death in the streets. Those who grew up wearing expensive clothes are now dying amid garbage.
Tyndale line
They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.
They that did feed delicately are desolate in the streets: They that were brought up in scarlet embrace dunghills.
They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dung-hills.
They that fed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.
They that did feede delicately, perish in the streetes: they that were brought vp in skarlet, embrace the dongue.
Strictly literal
They that fed delicately are desolate in the streets; they that were brought up in scarlet embrace dung-hills.
Those eating of dainties have been desolate in out-places, Those supported on scarlet have embraced dunghills.
Those eating of delicacies have been desolate in out-places, || Those supported on scarlet have embraced dunghills.
Those that used to eat dainty food are desolate in the streets: they that were reared up on scarlet now embrace dunghills.
Those who used to feast on the finest food now starve in the streets. Those who were brought up wearing scarlet clothing now lie on piles of ashes.
From the Latin
He. They that were fed delicately have died in the streets; they that were brought up in scarlet have embraced the dung.
Simplified
Those who used to eat gourmet food now die starving in the streets. Those who dressed in fine clothes from their childhood now live in heaps of rubbish.
Those who were used to feasting on delicate food are wasted in the streets: those who as children were dressed in purple are stretched out on the dust.
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 align closely, with 9 of the 9 words matched in the translation. The Dead Sea Scrolls show some restoration, but the core meaning remains consistent across these witnesses.
הָאֹֽכְלִים֙ לְמַ֣עֲדַנִּ֔ים נָשַׁ֖מּוּ בַּחוּצ֑וֹת הָאֱמֻנִים֙ עֲלֵ֣י תוֹלָ֔ע חִבְּק֖וּ אַשְׁפַּתּֽוֹת׃ ס
9 of the 9 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.
[האוכלים] למעדנים נשמו [בחוצות] [האמונים] [עלי] [תולע] חבקו אשפתות
2 words on the leather — 2 partly restored, 5 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 4:5
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.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
Eating
The ancient Hebrews would not eat with the Egyptians (Gen. 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners (Matt. 9:11). The Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Luke 7:36-50). Their principal meal was at noon (Gen. 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The word “eat” is used metaphorically…
The Jews would have considered themselves polluted by eating with people of another religion, or with any who were ceremonially unclean or disreputable-as with Samaritans, Joh 4:9, publicans, Mt 9:11, or Gentiles, Ac 10:28 Ga 2:12. Eating together was an established token of mutual confidence and friendship, a pledge of friendly relations between families, which their children were expected to perpetuate. The rites of hospitality were held sacred; and to this day, among the Arabs, a fugitive is safe for the time, if he gains the shelter of even an enemy’s tent. The abuse of hospitality was a great crime, Ps 41:9.
מַעֲדָן (ma`adan) refers to a delicacy or dainty food and can also imply delight or pleasure. It is derived from the root meaning to be pleasant or delightful. The term is used in contexts relating to enjoyable or refined food.
[מַעֲדָן] n.[m.] dainty (food), delight
base
H4574 [מַעֲדָן] dainty (food), delight
4574 ma`adan mah-ad-awn'
or (feminine) maadannah {mah-ad-an-naw'}; from 5727; a
delicacy or (abstractly) pleasure (adverbially,
cheerfully):--dainty, delicately, delight.
see HEBREW for 05727
מַעֲדָן (ma.a.dan) — delicacy.
dainty (food), delight
Prep | N-cp — Preposition · noun common masculine plural absoluteHR/Ncmpa
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
des'-o-lat (very frequently in the Old Testament for shamem, and its derivatives; less frequently, charebh, and its derivatives, and other words. In the New Testament it stands for eremos (Mt 23:38; Ac 1:20; Ga 4:27) eremoo (Re 17:16), and monoo (1Ti 5:5)): From Latin de, intens., solus, alone. Several shades of meaning can be distinguished:
(1) Its primary sense is "left lonely," "forlorn," e. g. Ps 25:16, "Have mercy upon me; for I am desolate" (Hebrew yachidh, "alone"); 1Ti 5:5, "she that is a widow indeed, and…
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-mp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
In the towns and cities of Palestine, are supposed to have been comparatively narrow and ill graded, on account of the unevenness of their sites, and the little use of wheel-carriages. They were wider, however, than in many modern cities, Lu 14:21, and terminated in large public areas around the gates, Ne 8:1. Josephus says that those of Jerusalem were paved. They were named, like our own streets, Ac 9:11, and often resembled the bazaars of modern eastern cities, the shops of the same kind being in the same street and giving it its name, as the bakers’ street, Ne 3:31,32; Jer 37:21, and the valley of the cheesemongers.…
אָמַן (aman) is a Hebrew root meaning to support or confirm, with applications ranging from nurturing (as a foster parent or nurse) to establishing trust and reliability. It encompasses concepts of faithfulness, permanence, and assurance. The entries highlight its use in various forms, including verbs and nouns, but do not indicate any significant disagreement among lexicons.
[אָמַן] vb. confirm, support
Qal
as vb. support, nourish
as subst. foster-father
foster-mother, nurse
pillars, supporters of the door
Niph.
carried by nurse
made firm, sure, lasting
confirmed, established, sure
verified, confirmed
reliable, faithful, trusty
Hiph.
stand firm
trust, believe
base
H539 אָמַן confirm, support .. as vb. support, nourish
. as subst. foster-father
. foster-mother, nurse
. pillars, supporters of the door
. . carried by nurse
. made firm, sure, lasting
. confirmed, established, sure
. verified, confirmed
. reliable, faithful, trusty
. . stand firm
. trust, believe
539 'aman aw-man'
a primitive root; properly, to build up or support; to foster
as a parent or nurse; figuratively to render (or be) firm or
faithful, to trust or believe, to be permanent or quiet;
morally to be true or certain; once (Isa. 30:21;
interchangeable with 541) to go to the right hand:--hence,
assurance, believe, bring up, establish, + fail, be faithful
(of long continuance, stedfast, sure, surely, trusty,
verified), nurse, (-ing father), (put), trust, turn to the
right.
see HEBREW for 0541
אָמַן (a.man) — be faithful.
1) to support, confirm, be faithful
1a) (Qal)
1a1) to support, confirm, be faithful, uphold, nourish
1a1a) foster-father (subst.)
1a1b) foster-mother, nurse
1a1c) pillars, supporters of the door
1b) (Niphal)
1b1) to be established, be faithful, be carried, make firm
1b1a) to be carried by a nurse
1b1b) made firm, sure, lasting
1b1c) confirmed, established, sure
1b1d) verified, confirmed
1b1e) reliable, faithful, trusty
1c) (Hiphil)
1c1) to stand firm, to trust, to be certain, to believe in
1c1a) stand firm
1c1b) trust, believe
Aramaic equivalent: a.man (אֲמַן "to trust" H0540)
Art | V-Qal-Inf-c — Particle · verb qal participle (passive) masculine pluralHTd/Vqsmpa
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
תּוֹלָע (towla') refers to a worm, specifically the crimson-grub from which scarlet dye is made. It can also denote scarlet stuff or crimson color derived from this worm. The feminine forms תּוֹלֵעָה (towle'ah) and תּוֹלַ֫עַת (tolai'ath) also mean worm. The entries indicate a connection between the worm and the dye used in textiles.
תּוֹלָע n.[m.] worm, scarlet stuff
base
תּוֹלֵעָה, תּוֹלַ֫עַת 40 n.f. worm
base
H8438a תּוֹלָע worm, scarlet stuff H8438b תּוֹלֵעָה, תּוֹלַ֫עַת worm
8438 towla` to-law'
and (feminine) towleoah {to-lay-aw'}; or towla ath
{to-lah'-ath}; or tolaiath {to-lah'-ath}; from 3216; a maggot
(as voracious); specifically (often with ellipsis of 8144) the
crimson-grub, but used only (in this connection) of the color
from it, and cloths dyed therewith:--crimson, scarlet, worm.
see HEBREW for 03216
see HEBREW for 08144
תּוֹלָע (to.la) — worm.
1) worm, scarlet stuff, crimson
1a) worm-the female 'coccus ilicis'
1b) scarlet stuff, crimson, scarlet
1b1) the dye made from the dried body of the female of the worm "coccus ilicis"
Also means: to.le.ah (תּוֹלֵעָה "worm" H8438B)
תּוֹלֵעָה (to.le.ah) — worm.
1) worm, maggot
1a) worm, grub
1b) the worm "coccus ilicis"
N-cs — Noun common · masculine singular absoluteHNcmsa
See COLORS.
Crimson
See COLOUR.
2Ch 2:7-14 3:14. See PURPLE.
→ See COLOR
חָבַק (chabaq) is a Hebrew verb meaning to clasp or embrace. It can refer to physically embracing someone or folding one's hands in idleness. The entries indicate its use in both the Qal and Piel stems, which express the action of embracing.
[חָבַק] vb. clasp, embrace
Qal embrace
Pi. embrace
base
H2263 חָבַק clasp, embrace
2263 chabaq khaw-bak'
a primitive root; to clasp (the hands or in
embrace):--embrace, fold.
חָבַק (cha.vaq) — to embrace.
1) to embrace, clasp
1a) (Qal)
1a1) to embrace
1a2) to fold one's hands in idleness (fig.)
1b) (Piel) to embrace
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
אַשְׁפֹּת (ashpoth) refers to a heap of rubbish or filth, specifically a dung hill or refuse heap. It is derived from a root meaning to scrape, indicating a connection to waste materials. The word appears in contexts related to refuse and waste disposal, including a notable mention of a dung gate in Jerusalem.
אַשְׁפֹּת n.[m.] ash-heap (?), refuse-heap, dung-hill (prob. orig. fire-place stones)
base
H830 אַשְׁפֹּת
830 'ashpoth ash-pohth'
or uashpowth {ash-pohth'}; or (contraction) shphoth
{shef-ohth'}; plural of a noun of the same form as 827, from
8192 (in the sense of scraping); a heap of rubbish or
filth:--dung (hill).
see HEBREW for 0827
see HEBREW for 08192
אַשְׁפֹּת (ash.pot) — Dung (Gate).
Dung( Gate) in Jerusalem
אַשְׁפֹּת (ash.pot) — refuse.
ash heap, refuse heap, dung-hill
N-mp — Noun common · feminine plural absoluteHNcfpa