Lamentations 5:7 — Word Study
WLCאֲבֹתֵ֤ינוּ חָֽטְאוּ֙ וְאֵינָ֔ם וַאֲנַ֖חְנוּ עֲוֹנֹתֵיהֶ֥ם סָבָֽלְנוּ׃
BSAOur fathersʼâb [ancestors, forefathers] sinnedchâṭâʼ■ [missed the mark, went wrong] [and are] no moreʼayin [have passed away, are dead] ◂but weʼănachnûw [us, as their descendants] bearçâbal■ [carry, endure] their punishmentʻâvôn [iniquities, moral evil]
| Greek | English | Parsing |
|---|---|---|
| אֲבֹתֵ֤ינוּ | ancestors our | Noun common feminine plural construct, suffix |
| חָֽטְאוּ֙ | they sinned | Verb, Qal, perfect third person common plural |
| וְאֵינָ֔ם | and not [are] they | Conjunction, noun common masculine singular construct, suffix |
| וַאֲנַ֖חְנוּ | and we | Conjunction, pronoun |
| עֲוֹנֹתֵיהֶ֥ם | iniquities their | Noun common feminine plural construct, suffix |
| סָבָֽלְנוּ׃ | we have borne | Verb, Qal, perfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Our fathers sinned and are no more, but we bear their punishment. |
| KJV | Our fathers have sinned, and are not; and we have borne their iniquities. |
| ASV | Our fathers sinned, and are not; And we have borne their iniquities. |
| YLT | Our fathers have sinned — they are not, We their iniquities have borne. |
| WEB | Our fathers sinned, and are no more. We have borne their iniquities. |
| BBE | Our fathers were sinners and are dead; and the weight of their evil-doing is on us. |
The translations agree on the meaning of the verse, emphasizing the connection between the sins of the ancestors and the punishment borne by the current generation.
The sentence structure features a main clause followed by two subordinate clauses, illustrating the relationship between the ancestors' actions and the current generation's burden.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנַחְנוּ
verbחָטָא
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 5:7
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 the Peoplegenerated
Lamentations 5:7 reflects the community's sorrow as they recognize the sins of their ancestors and the resulting punishment they now bear. This verse is part of a larger lament that addresses the hardships faced by the people, emphasizing the connection between past actions and present suffering, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:5 | You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on their children to the third and fourth generations of those who hate Me, |
| 2 | Jeremiah 16:12 | And you have done more evil than your fathers. See how each of you follows the stubbornness of his evil heart instead of obeying Me. |
| 3 | Jeremiah 31:29 | “In those days, it will no longer be said: ‘The fathers have eaten sour grapes, and the teeth of the children are set on edge.’ |
| 4 | Ezekiel 18:2 | “What do you people mean by quoting this proverb about the land of Israel: ‘The fathers have eaten sour grapes, and the teeth of the children are set on edge’? |
| 5 | Matthew 23:32–36 | Fill up, then, the measure of the sin of your fathers. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֲבֹתֵ֤ינוּ, 'a.vo.Tei.nugenerated
The word אֲבֹתֵינוּ ('a.vo.Tei.nu) is a construct form meaning 'our fathers' or 'our ancestors.' It denotes a familial or ancestral relationship, encompassing both literal fathers and metaphorical forefathers who have shaped the community's identity.
In this context, it highlights the generational aspect of sin and its consequences, as the current generation acknowledges their forebears' failures and the burden they now carry.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the ancestors are at fault and that the current generation suffers as a result.
Sentence Structuregenerated
The finite verb חָֽטְאוּ֙ (cha.te.'U) governs the sentence, indicating the action of the ancestors. The structure consists of a subject-verb-object format, with the subjects being 'our fathers' and 'we,' and the object being 'their iniquities.'
This arrangement emphasizes the relationship between the ancestors' sins and the current generation's suffering, creating a clear cause-and-effect relationship in the lament.
Septuagint Backgroundgenerated
In the Septuagint, the word אֲבֹתֵינוּ is translated as ἡμῶν (hēmōn), which also means 'our.' This choice reflects a direct connection to the Hebrew term, maintaining the familial aspect of the lament.
The translation captures the essence of the original Hebrew, emphasizing the shared identity and collective responsibility of the community.
In plain words — the whole versegenerated
Lamentations 5:7 states that our ancestors sinned, and now they are gone, but we are left to bear the consequences of their actions. This verse highlights the connection between the past and the present, showing how the sins of previous generations affect the current community.
Frequently Asked Questionsgenerated
It indicates that the ancestors committed wrongdoings that have led to the current suffering of their descendants, emphasizing the generational impact of sin.
The verse suggests that the consequences of the ancestors' sins have been passed down, resulting in the current generation experiencing the repercussions of those actions.
The term 'iniquities' refers to moral evils or sins that carry guilt and consequences, highlighting the seriousness of the ancestors' actions.
This verse encapsulates the themes of suffering, accountability, and the ongoing impact of sin, which are prevalent throughout the book of Lamentations.
Reflection Questionsgenerated
- How can I reflect on the impact of my own actions on future generations?
- What steps can I take to break the cycle of sin in my family?
- In what ways can I acknowledge and address the consequences of past wrongdoings?
- How does understanding the concept of communal responsibility shape my view of justice and mercy?
The early church on this verse — how the Fathers read it
The insights from Thomas Aquinas highlight the connection between the people's current suffering and the sins of their ancestors, emphasizing the weight of inherited consequences.
Here the people's slavery is exaggerated. So, first are viewed the conditions of those enslaved, as they are being punished for the sins of others.Early Church Fathers on Lamentations 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 5:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOur fathers have sinned, [and are] not,.... In the world, as the Targum adds; they were in being, but not on earth; they were departed from hence, and gone into another world; and so were free from
Read John Gill on Lamentations 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOur fathers have sinned, and are not; and we have borne their iniquities.
Read Robert Jamieson on Lamentations 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe must not understand this in the same sense as , where God reflecteth upon them for using a proverb to this sense. It is the prophet who here speaketh, and in the name of the godly Jews, who would not excuse themselves as if they suffered merely for their forefathers’ sins. But the prophet confesseth and bewaileth that God had punished their iniquities and the iniquities of their forefathers together; and it was better with their forefathers who had sinned, and were dead and gone, than with them, upon whom the punishment of their iniquity did abide, and was like so to do a long time.
Read Matthew Poole on Lamentations 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 5:7 Our fathers have sinned, [and are] not; and we have borne their iniquities.Ver. 7. Our fathers have sinned, and are not.] They had their payment, but not comparable to ours, who have outsinned them, and do therefore justly bear the punishment of both their sins and our own too. Nobis foret iucundias semel emori, quam vitara invitara vivere.
Read John Trapp on Lamentations 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) We have borne their iniquities.—The words seem at first parallel to the proverb of the “sour grapes” in Jeremiah 31:29; Ezekiel 18:2. Here, however, it is followed in Lamentations 5:16 by a confession of personal guilt, and the complaint is simply that the former generation of offenders had passed away without the punishment which now fell upon their descendants, who thus had to bear, as it were, a double penalty.
Read Charles John Ellicott on Lamentations 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Our fathers have sinned, and are not] Nations, as such, cannot be punished in the other world; therefore national judgments are to be looked for only in this life. The punishment which the Jewish nation had been meriting for a series of years came now upon them, because they copied and increased the sins of their fathers, and the cup of their iniquity was full. Thus the children might be said to bear the sins of the fathers, that is, in temporal punishment, for in no other way does God visit these upon the children. See Ezekiel 18:1, &c.
Read AdamClarke on Lamentations 5 →CambridgeThe Cambridge Bible for Schools and Colleges7. we have borne their iniquities] See on Jeremiah 31:29. The children, who, however, it must be acknowledged (see Lamentations 5:16) shared the guilt of preceding generations, have to bear the penalty escaped by their forbears.
Read Cambridge on Lamentations 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd are not; and we ... - Or, they are not; “we have borne their iniquities.” Our fathers who began this national apostasy died before the hour of punishment.
Read Albert Barnes on Lamentations 5 →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
Our fathers sinned and are no more, but we bear their punishment.
Our fathers sinned, and are no more. We have borne their iniquities.
Our fathers sinned and are no more, but we bear their punishment.
Our forefathers sinned and are dead, but we suffer their punishment.
Tyndale line
Our fathers have sinned, and are not; and we have borne their iniquities.
Our fathers sinned, and are not; And we have borne their iniquities.
Our fathers have sinned, and are not; and we have borne their iniquities.
Our fathers have sinned, and are not; and we have borne their iniquities.
Our fathers haue sinned, and are not, and we haue borne their iniquities.
Strictly literal
Our fathers have sinned, [and] they are not; and we bear their iniquities.
Our fathers have sinned — they are not, We their iniquities have borne.
Our fathers have sinned—they are not, || We have borne their iniquities.
Our fathers have sinned, and are no more; but we have indeed to bear their iniquities.
Our fathers sinned, and they are no more, and we bear their iniquities.
From the Latin
Our fathers have sinned, and are not: and we have borne their iniquities.
Simplified
Our forefathers sinned and they're gone, but we're being punished for their sins.
Our fathers were sinners and are dead; and the weight of their evil-doing is on us.
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 aligns closely with the Septuagint, with five of the six words matched. The Dead Sea Scrolls show some restoration, indicating the community's acknowledgment of their ancestors' sins and their own burdens.
אֲבֹתֵ֤ינוּ חָֽטְאוּ֙ וְאֵינָ֔ם וַאֲנַ֖חְנוּ עֲוֹנֹתֵיהֶ֥ם סָבָֽלְנוּ׃
5 of the 6 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.
אבותי׳נו חטאו [ואינ׳ם] אנחנו עונותי׳הם סבלנו
1 word on the leather — 4 partly restored, 1 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 5:7
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.
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bp
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3mp
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
Pron — Conjunction · pronounHC/Pp1bp
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-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
The Hebrew word סָבַל (sabal) means to bear or carry a heavy load, both literally and figuratively. It can also imply being burdensome or dragging oneself along. The entries indicate its various forms, including Qal (to bear), Pual (laden), and Hithpael (to make oneself a burden). There is an Aramaic equivalent, סְבַל (seval), meaning 'to bear'.
[סָבַל] vb. bear a heavy load
Qal bear a load
Pu. laden
Hithp. drag oneself along
base
H5445 סָבַל bear a heavy load
5445 cabal saw-bal'
a primitive root; to carry (literally or figuratively), or
(reflexively) be burdensome; specifically, to be
gravid:--bear, be a burden, carry, strong to labour.
סָבַל (sa.val) — to bear.
1) to bear, bear a load, drag oneself along
1a) (Qal) to bear (a load)
1b) (Pual) laden (participle)
1c)(Hithpael) to make oneself a burden, drag oneself along
Aramaic equivalent: se.val (סְבַל "to bear" H5446)
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
See BORN.