Lamentations 4:6 — Word Study
WLCוַיִּגְדַּל֙ עֲוֹ֣ן בַּת־ עַמִּ֔י מֵֽחַטַּ֖את סְדֹ֑ם הַֽהֲפוּכָ֣ה כְמוֹ־ רָ֔גַע וְלֹא־ חָ֥לוּ בָ֖הּ יָדָֽיִם׃ ס
BSAThe punishmentʻâvôn [or iniquity, moral evil] of the daughterbath [a female child or a woman, figuratively] of my peopleʻam [a nation or group of individuals] is greatergâdal▸ [to magnify, made more severe] than [that]chaṭṭâʼâh of SodomÇᵉdôm [a city near the Dead Sea, known for its wickedness] which was overthrownhâphak [to overturn, completely destroyed] inkᵉmôw an instantregaʻ [a very short space of time, like a moment] withoutlôʼ a handyâd [an open hand; strength, a side or share] turned to helpchûwl■
| Greek | English | Parsing |
|---|---|---|
| וַיִּגְדַּל֙ | and it has become great | Verb, Qal, sequential imperfect third person masculine singular |
| עֲוֹ֣ן | [the] iniquity of | Noun common, masculine singular construct |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| עַמִּ֔י | people my | Noun common masculine singular construct, suffix |
| מֵֽחַטַּ֖את | more than [the] sin of | Preposition, noun common feminine singular construct |
| סְדֹ֑ם | Sodom | Noun proper |
| הַֽהֲפוּכָ֣ה | which was overthrown | Particle, verb qal participle (passive) feminine singular |
| כְמוֹ־ | like | Preposition |
| רָ֔גַע | a moment | Noun common, masculine singular absolute |
| וְלֹא־ | and not | Conjunction, particle |
| חָ֥לוּ | they twisted | Verb, Qal, perfect third person common plural |
| בָ֖הּ | on it | Preposition, suffix |
| יָדָֽיִם׃ ס | hands | Noun common, both dual absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The punishment of the daughter of my people is greater than that of Sodom, which was overthrown in an instant without a hand turned to help her. |
| KJV | For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her. |
| ASV | For the iniquity of the daughter of my people is greater than the sin of Sodom, That was overthrown as in a moment, and no hands were laid upon her. |
| YLT | And greater is the iniquity of the daughter of my people, Than the sin of Sodom, That was overturned as [in] a moment, And no hands were stayed on her. |
| WEB | For the iniquity of the daughter of my people is greater than the sin of Sodom, which was overthrown as in a moment. No hands were laid on her. |
| BBE | For the punishment of the daughter of my people is greater than the punishment of Sodom, which was overturned suddenly without any hand falling on her. |
The translations agree on the essential meaning of the verse, with slight variations in wording.
The sentence has a main clause followed by comparative and descriptive phrases that elaborate on the punishment being discussed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָד
verbגָּדַל
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 4:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Lament of Jerusalemgenerated
Lamentations 4:6 reflects on the extreme suffering of the people of Jerusalem, comparing their punishment to that of Sodom, which faced swift destruction. This lament captures the depth of their despair and the severity of their iniquity, emphasizing the consequences of their actions. The surrounding verses further illustrate the tragic state of the city and its inhabitants, who have fallen from a place of honor to one of shame and suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:9–10 | Unless the LORD of Hosts had left us a few survivors, we would have become like Sodom, we would have resembled Gomorrah. |
| 2 | Ezekiel 16:48–50 | As surely as I live, declares the Lord GOD, your sister Sodom and her daughters never did as you and your daughters have done. |
| 3 | Matthew 11:23–24 | And you, Capernaum, will you be lifted up to heaven? No, you will be brought down to Hades! For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. |
| 4 | Luke 10:12 | I tell you, it will be more bearable on that day for Sodom than for that town. |
| 5 | Luke 12:47 | That servant who knows his master’s will but does not get ready or follow his instructions will be beaten with many blows. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — עָוֹן, 'a.Vongenerated
The Hebrew word עָוֹן (avon) refers to iniquity or moral evil, encompassing the idea of guilt and the punishment that follows. It is often used in contexts that highlight the seriousness of sin and its consequences, as seen in various passages throughout the Old Testament.
In this verse, עָוֹן signifies the profound moral failings of the people, suggesting that their iniquity has led to a punishment that surpasses even the infamous fate of Sodom. The word's usage here emphasizes the gravity of their situation and the divine judgment they face.
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 of the sentence is יִּגְדַּל, it has become great, which governs the subject and the comparison being made. The structure highlights the severity of the punishment in relation to Sodom's fate, with the phrase כְמוֹ־ רָ֔גַע indicating the suddenness of Sodom's destruction.
The sentence is built around the comparison of the punishment of the people to that of Sodom, with additional phrases providing context and detail about the nature of their iniquity and the lack of help they received.
Septuagint Backgroundgenerated
The Septuagint translates עָוֹן as ἀνομία, which carries a similar connotation of lawlessness or moral failing. This choice reflects a broader understanding of sin as a violation of divine law.
The Greek term κατεστραμμένης for הַֽהֲפוּכָ֣ה emphasizes the total destruction of Sodom, aligning with the Hebrew meaning of being overturned or completely destroyed.
In plain words — the whole versegenerated
Lamentations 4:6 compares the punishment of Jerusalem's people to that of Sodom, emphasizing that their suffering is greater. The verse highlights the severity of their iniquity and the lack of assistance during their time of need, illustrating the tragic consequences of their actions.
Frequently Asked Questionsgenerated
This phrase refers to the suffering and consequences faced by the people of Jerusalem due to their iniquity and moral failings.
Sodom is mentioned as a point of comparison, highlighting that the punishment faced by Jerusalem is even greater than that of Sodom, which was destroyed for its wickedness.
This phrase suggests that there was no assistance or intervention to save Jerusalem from its fate, emphasizing the isolation and despair of the people.
This verse encapsulates the themes of suffering, judgment, and the consequences of sin that permeate the book of Lamentations, reflecting on the dire state of Jerusalem and its people.
Reflection Questionsgenerated
- In what ways can we recognize and address our own iniquities in our lives?
- How do comparisons in scripture, like that of Sodom, help us understand the severity of sin?
- What does this verse teach us about the consequences of moral failings in a community?
- How can we offer help to those who are suffering, as implied by the lack of assistance in this verse?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the nature of punishment and the comparison to Sodom's fate, emphasizing the severity of the moral failings of Jerusalem.
But what need have we of many words? Our Lord and Savior, when he was persecuted by the Pharisees, wept for their destruction. He was injured, but he threatened not; not when he was afflicted, not even when he was killed.Early Church Fathers on Lamentations 4 →
Need we be surprised that, when saints are compared, some are better, some worse, since the same holds good in the comparison of sins? To Jerusalem, pierced and wounded with many sins, it is said,Early Church Fathers on Lamentations 4 →
Here is exaggerated a punishment in comparison to the punishment of the Sodomites. As said in Verse 6: "For the chastisement of the daughter of my people has been greater than the punishment of Sodom." And greater their fault was,Early Church Fathers on Lamentations 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 4:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the punishment of the iniquity of the daughter of my people,.... In the long siege of their city, and the evils that attended it, especially the sore famine: is greater than the punishment of the
Read John Gill on Lamentations 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
Read Robert Jamieson on Lamentations 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe word translated punishment signifies also iniquity, as was said in the notes on . The sins of the Jews are compared to the sins of Sodom, ,48,49; hence their rulers are called rulers of Sodom, ; either their sins were specifically the same (as they were) as to many sins, , or they were of an equal magnitude and provocative nature. The prophet here complains that they were punished like Sodom, ; yea, and their punishment was greater, because more lingering and gradual, whereas Sodom was overthrown in a moment, and that by no human hands that abode upon her, causing her a continued torment, as there did upon the Jews. David said, It is better to fall into the immediate hand of God than…
Read Matthew Poole on Lamentations 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 4:6 For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.Ver. 6. For the punishment of the iniquity of Zion is greater.] For Sodom was destroyed by angels, Zion by malicious men. The enemies were not enriched by Sodom, as they were by Zion. Sodom was destroyed in an instant; not so Zion, for she had her punishment piecemeal; first a long siege, and then the loss of all, after a world of miseries sustained in the siege. Julius Caesar was wont to say, It is better once to fall than always to hang in suspense. Augustus wished that he might die suddenly. His…
Read John Trapp on Lamentations 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The punishment of the iniquity.—Better, The iniquity of the daughter of my people was greater than the sin of Sodom. The words in both cases point to guilt rather than its penalty, though, as the context shows, the greatness of the former is inferred from that of the latter. The point of comparison was that Sodom was not doomed to a protracted misery, like that which had been the lot of Jerusalem. No hands stayed on her . . .—Literally, no hands went round about her: i.e., her destruction was the direct work of God, and not of human agents, with their more merciless tortures. (Comp. 2 Samuel 24:14.) The main thought may be noticed as reproduced in Matthew 10:15; Matthew 11:24.
Read Charles John Ellicott on Lamentations 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. For the punishment] He thinks the punishment of Jerusalem far greater than that of Sodom. That was destroyed in a moment, while all her inhabitants were in health and strength; Jerusalem fell by the most lingering calamities; her men partly destroyed by the sword, and partly by the famine. Instead of no hands stayed on her, Blayney translates, "Nor were hands weakened in her." Perhaps the meaning is, "Sodom was destroyed in a moment without any human labour." It was a judgment from God himself: so the sacred text: "The LORD rained down fire and brimstone from the Lord out of heaven." See Genesis 19:24.
Read AdamClarke on Lamentations 4 →CambridgeThe Cambridge Bible for Schools and Colleges6. the iniquity—the sin] rather than as mg. and A.V. the punishment of the iniquity—the punishment of the sin. There is no assertion in this part of the v. as to the comparative amount of punishment, but from the admitted fact that the sufferings of Jerusalem exceeded those of Sodom, it is inferred that the sin must have been in like proportion. Sodom perished in a moment, there were no prolonged sufferings, such as are brought about or directly administered by the hand of man. were laid upon her] The words are susceptible of various interpretations: no hands raged (whirled) about her (Ewald), too swiftly, even for men to wring their hands (Löhr). The verb is used of a tempest in Jeremiah…
Read Cambridge on Lamentations 4 →Albert Barnes1798–1870Barnes' Notes on the BibleRather, “For” the iniquity “of the daughter of my people was greater than” the sin “of Sodom.” The prophet deduces this conclusion from the greatness of Judah’s misery (compare Jeremiah 30:11; see also Luke 13:1-5).
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
The punishment of the daughter of my people is greater than that of Sodom, which was overthrown in an instant without a hand turned to help her.
For the iniquity of the daughter of my people is greater than the sin of Sodom, which was overthrown as in a moment. No hands were laid on her.
The punishment of the daughter of my people is greater than that of Sodom, which was overthrown in an instant without a hand turned to help her.
The punishment of my people exceeded that of of Sodom, which was overthrown in a moment with no one to help her.
Tyndale line
For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
For the iniquity of the daughter of my people is greater than the sin of Sodom, That was overthrown as in a moment, and no hands were laid upon her.
For the iniquity of the daughter of my people is greater than the sin of Sodom, that was overthrown as in a moment, and no hands were laid upon her.
For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
For the iniquitie of the daughter of my people is become greater then the sinne of Sodom, that was destroyed as in a moment, and none pitched campes against her.
Strictly literal
And the punishment of the iniquity of the daughter of my people is greater than the reward of the sin of Sodom, which was overthrown as in a moment, and no hands were violently laid upon her.
And greater is the iniquity of the daughter of my people, Than the sin of Sodom, That was overturned as [in] a moment, And no hands were stayed on her.
And greater is the iniquity of the daughter of my people, || Than the sin of Sodom, || That was overturned as [in] a moment, || And no hands were stayed on her.
For greater is the iniquity of the daughter of my people than the sin of Sodom, that was overthrown as it were in a moment, and no human hands were laid on her.
The punishment of the daughter of my people is greater than that of Sodom, which was overthrown in a moment and no hands were wrung for her.
From the Latin
Vau. And the iniquity of the daughter of my people is made greater than the sin of Sodom, which was overthrown in a moment, and hands took nothing in her.
Simplified
Jerusalem's punishment is worse than sinful Sodom's, which was destroyed in a brief moment, without the help of human hands.
For the punishment of the daughter of my people is greater than the punishment of Sodom, which was overturned suddenly without any hand falling on her.
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 states that the punishment of the daughter of my people is greater than that of Sodom, which was overthrown in an instant without a hand turned to help her. The Septuagint agrees with the Masoretic Text in meaning, as it matches 13 of the 13 words in a word-by-word correspondence, though it has its own sentence structure. The Dead Sea Scrolls (5Q6) partially agree, containing five words that align with the Masoretic Text, but they also include several words supplied by an editor, indicating some differences in wording and completeness.
וַיִּגְדַּל֙ עֲוֹ֣ן בַּת־ עַמִּ֔י מֵֽחַטַּ֖את סְדֹ֑ם הַֽהֲפוּכָ֣ה כְמוֹ־ רָ֔גַע וְלֹא־ חָ֥לוּ בָ֖הּ יָדָֽיִם׃ ס
13 of the 13 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.
ויגדל עוון [בת] [עמ׳י] [מחטאת] [סדם] [ההפוכה] כמו רגע ולא [חלו] [ב׳ה] [ידים]
5 words on the leather — 8 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 4:6
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.
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs — 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…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — 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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
סְדֹם (sedom) refers to Sodom, a significant Canaanite city often mentioned alongside Gomorrah. The name is linked to the idea of burning, possibly due to its volcanic or bituminous landscape. It is located near the Dead Sea and is known for its destruction by divine judgment.
סְדֹם 39 n.pr.loc. Sodom, important Canaanitish name (usu.) with Gomorrah
base
H5467 סְדֹם Sodom, important Canaanitish name (usu.) with Gomorrah
5467 Cdom sed-ome'
from an unused root meaning to scorch; burnt (i.e. volcanic
or bituminous) district; Sedom, a place near the Dead Sea:--
Sodom.
סְדֹם (se.dom) — Sodom.
Sodom = "burning"
a Canaanite city, usually paired with Gomorrah, located in the area of the Dead Sea and the Jordan river; both cities destroyed by God in judgment
Also named: Sodoma (Σόδομα "Sodom" G4670)
N-proper — Noun properHNpl
sod'-um (cedhom; Sodoma) One of the 5 CITIES OF THE PLAIN (which see), destroyed by fire from heaven in the time of Abraham and Lot (Ge 19:24). The wickedness of the city became proverbial. The sin of sodomy was an offense against nature frequently connected with idolatrous practices (see Rawlinson, History of Phoenicia). See SODOMITE. The fate of Sodom and Gomorrah is used as a warning to those who reject the gospel (Mt 10:15; 11:24; 2Pe 2:6; Jude 1:7). The word is used in a typical sense in Re 11:8. Sodom was probably located in plain South of the Dead Sea, now covered with water. The name is still preserved in Jebel…
Sodom
Burning; the walled, a city in the vale of Siddim (Gen. 13:10; 14:1-16). The wickedness of its inhabitants brought down upon it fire from heaven, by which it was destroyed (18:16-33; 19:1-29; Deut. 23:17). This city and its awful destruction are frequently alluded to in Scripture (Deut. 29:23; 32:32; Isa. 1:9, 10; 3:9; 13:19; Jer. 23:14; Ezek. 16:46-56; Zeph. 2:9; Matt. 10:15; Rom. 9:29;
(burning), one of the most ancient cities of Syria. It is commonly mentioned in connection with Gomorrah, but also with Admah and Zeboim, and on one occasion -- (Genesis 14:1) ... --with Bela or Zoar. Sodom was evidently the chief town in the settlement. The four are first named in the ethnological records of (Genesis 10:19) as belonging to the Canaanites. The next mention of the name of Sodom, (Genesis 13:10-13) gives more certain indication of the position of the city. Abram and Lot are standing together between Bethel and Ai, ver. 3, taking a survey of the land around and below them. Eastward of them, and absolutely at their feet, lay the "circle of Jordan." The whole circle was one great oasis --"a garden of Jehovah."…
One of the cities of the plain, and for some time the dwellingplace of Lot, Ge 13:10-13 14:12. Its crimes and vices were so enormous, that God destroyed it by fire from heaven, with three neighboring cities, Gomorrah, Zeboim, and Admah, which were as wicked as itself, Ge 19:1-20. The plain of Siddim in which they stood was pleasant and fruitful, like an earthy paradise; but it was first burned, and afterwards mostly overflowed by the waters of the Dead Sea or Lake of Sodom. See JORDAN, and SEA 3.
The prophets, in denouncing woes upon other countries, mention the destruction of Sodom and Gomorrah, and intimate that these places shall be desert and dried up and uninhabited, Jer 49:18 50:40; that they shall be covered with briers…
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
Art | V-Qal-Inf-c — Particle · verb qal participle (passive) feminine singularHTd/Vqsfsa
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
רֶ֫גַע (rega) refers to a very brief period of time, translated as 'moment' or 'instant.' It can denote a short space of time, such as 'for a moment' or 'in a moment.' The word is derived from a root meaning 'to wink,' emphasizing its fleeting nature.
רֶ֫גַע n.m. a moment
base
H7281 רֶ֫גַע a moment
7281 rega` reh'-gah
from 7280. a wink (of the eyes), i.e. a very short space of
time:--instant, moment, space, suddenly.
see HEBREW for 07280
רֶ֫גַע (re.ga) — moment.
1) a moment
adv
2) for a moment, at one moment...at another moment
with prep
3) in a moment
N-ms — Noun common · masculine singular absoluteHNcmsa
mo'-ment (regha`, "a wink"; atomos, "an atom," stigme, "a point," parautika, immediately," "forthwith"): "Moment" is not used in Scripture for a division of time, but for an instant of time, as the wink or twinkling of the eye (Ex 33:5; Nu 16:21,45; La 4:6; 1Co 15:52), or for a short period of time (Job 20:5; Ps 30:5; Isa 26:20; 2Co 4:17). The division of the hour into sixty minutes was certainly known in Babylonia, and the Jews were made acquainted with it, at…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word חוּל (chuwl) is built from a primitive root meaning to twist or whirl. It covers a range of meanings, including to dance, writhe in pain, bear children, and wait anxiously. The word can also imply strength or firmness, as noted in some entries. Various forms indicate different nuances, such as being made to writhe or suffering anguish.
חוּל [חִיל] vb. whirl, dance, writhe
Qal
dance
twist, writhe
whirl, whirl about
Po‛lel
dance
writhe in travail with, bear, bring forth (poet.)
wait anxiously
Po‛lal
be made to writhe
be brought forth
Hiph. cause to be in anguish
Hoph. be born
Hithpol.
whirling
writhing, suffering torture
wait longingly
Hithpalp. and she writhed in anxiety
base
[חול, חִיל] vb. be firm, strong
base
H2342a חוּל [חִיל] whirl, dance, writhe .. dance
. twist, writhe
. whirl, whirl about
.. dance
. writhe in travail with, bear, bring forth (poet.)
. wait anxiously
.. be made to writhe
. be brought forth
. cause to be in anguish
. be born
. . whirling
. writhing, suffering torture
. wait longingly
. and she writhed in anxiety
H2342b חול, חִיל br firm, strong
2342 chuwl khool
or chiyl {kheel}; a primitive root; properly, to twist or
whirl (in a circular or spiral manner), i.e. (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively, to wait, to pervert:--bear, (make to) bring
forth, (make to) calve, dance, drive away, fall grievously
(with pain), fear, form, great, grieve, (be) grievous, hope,
look, make, be in pain, be much (sore) pained, rest, shake,
shapen, (be) sorrow(-ful), stay, tarry, travail (with pain),
tremble, trust, wait carefully (patiently), be wounded.
חוּל (chul) — to twist: tremble.
: tremble/fear
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
1c) (Pulal)
1c1) to be made to writhe, be made to bear
1c2) to be brought forth
1d) (Hophal) to be born
1e) (Hithpolel)
1e1) whirling (participle)
1e2) writhing, suffering torture (participle)
1e3) to wait longingly
1f) (Hithpalpel) to be distressed
חִיל (chil) — be firm.
to be firm, strong
חוּל (chul) — to twist: give birth.
: give_birth
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd — Noun common · both dual absoluteHNcbda