Lamentations 5:9 — Word Study
WLCבְּנַפְשֵׁ֙נוּ֙ נָבִ֣יא לַחְמֵ֔נוּ מִפְּנֵ֖י חֶ֥רֶב הַמִּדְבָּֽר׃
BSAWe getbôwʼ▸ our breadlechem [at the peril of our lives, with the peril of our lives] at the risk of our livesnephesh [danger, hazard, soul, living being] because ofpânîym the swordchereb [cutting instrument, knife] in the wildernessmidbâr [desert, open field, the midbar]
| Greek | English | Parsing |
|---|---|---|
| בְּנַפְשֵׁ֙נוּ֙ | with life our | Preposition, noun common feminine singular construct, suffix |
| נָבִ֣יא | we bring | Verb, Hiphil, imperfect first person common plural |
| לַחְמֵ֔נוּ | bread our | Noun common both singular construct, suffix |
| מִפְּנֵ֖י | because of | Preposition, noun common masculine plural construct |
| חֶ֥רֶב | [the] sword of | Noun common, feminine singular construct |
| הַמִּדְבָּֽר׃ | the wilderness | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We get our bread at the risk of our lives because of the sword in the wilderness. |
| KJV | We gat our bread with the peril of our lives because of the sword of the wilderness. |
| ASV | We get our bread at the peril of our lives, Because of the sword of the wilderness. |
| YLT | With our lives we bring in our bread, Because of the sword of the wilderness. |
| WEB | We get our bread at the peril of our lives, because of the sword in the wilderness. |
| BBE | We put our lives in danger to get our bread, because of the sword of the waste land. |
The translations agree on the essence of the verse, emphasizing the peril involved in obtaining bread.
The structure is straightforward, with a main clause followed by two subordinate phrases that provide context and reason.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 5:9
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 the Peoplegenerated
Lamentations 5:9 reflects the deep anguish of the people as they struggle for survival. They express that acquiring bread has become a matter of life and death, highlighting the severity of their circumstances. This verse is part of a larger lament that captures the suffering and despair faced by the Israelites, emphasizing their vulnerability and the threats they encounter in their environment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 6:11 | Then the angel of the LORD came and sat down under the oak in Ophrah that belonged to Joash the Abiezrite, where his son Gideon was threshing wheat in a winepress to hide it from the Midianites. |
| 2 | 2 Samuel 23:17 | saying, “Far be it from me, O LORD, to do this! Is this not the blood of the men who risked their lives?” So he refused to drink it. Such were the exploits of the three mighty men. |
| 3 | Jeremiah 40:9–12 | Gedaliah son of Ahikam, the son of Shaphan, swore an oath to them and their men, assuring them, “Do not be afraid to serve the Chaldeans. Live in the land and serve the king of Babylon, and it will go well with you. |
| 4 | Jeremiah 41:1–10 | In the seventh month, Ishmael son of Nethaniah, the son of Elishama, who was a member of the royal family and one of the king’s chief officers, came with ten men to Gedaliah son of Ahikam at Mizpah, and they ate a meal together there. |
| 5 | Jeremiah 42:14–16 | and if you say, ‘No, but we will go to the land of Egypt and live there, where we will not see war or hear the sound of the ram’s horn or hunger for bread,’ |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נֶ֫פֶשׁ, nepheshgenerated
The word נֶ֫פֶשׁ (*nephesh*) is a noun that signifies 'soul' or 'living being.' It is derived from a root meaning 'to breathe,' indicating the essence of life. In this verse, it conveys the idea that the act of obtaining bread is fraught with danger, as it is tied to the very essence of their lives.
This term encompasses both physical and emotional aspects of existence, highlighting the gravity of the situation where the people risk their very lives for sustenance. The lexicons note its use in various contexts, emphasizing its centrality to the biblical understanding of humanity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essence of the verse, emphasizing the peril involved in obtaining bread.
Sentence Structuregenerated
The finite verb נָבִ֣יא, we bring, governs the main clause of the verse, indicating the action of obtaining bread. The structure emphasizes the peril associated with this action, as it is linked to the prepositional phrase that describes the danger faced.
The sentence is constructed with a clear subject-verb-object format, where the subject is implicit, and the object is the bread, highlighting the urgency and necessity of the action.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term for 'sword' is rendered as ῥομφαίας, which carries the connotation of a sharp weapon. This choice suggests a focus on the lethal nature of the threat faced by the people.
The translation of 'wilderness' as ἐρήμου indicates a desolate and inhospitable environment, reinforcing the harsh conditions under which the people are struggling for survival.
In plain words — the whole versegenerated
Lamentations 5:9 shows the desperation of the people as they say they must risk their lives to get bread because of the sword in the wilderness. This highlights their suffering and the dangers they face in trying to survive.
Frequently Asked Questionsgenerated
It means that the people are in such a perilous situation that obtaining food is dangerous, reflecting their dire circumstances.
The wilderness represents a hostile environment where survival is challenging, emphasizing the danger faced by the people.
This verse illustrates the suffering and despair of the Israelites, capturing their lament over loss and hardship.
The verse teaches that survival often comes with significant risks, especially in hostile conditions, and highlights the importance of sustenance.
Reflection Questionsgenerated
- In what ways have I experienced risks in my own life for the sake of survival?
- How can I better appreciate the struggles of others who may be facing similar dangers?
- What does this verse teach me about the importance of community in times of hardship?
- How can I apply the lessons of resilience and hope found in this lament to my own challenges?
The early church on this verse — how the Fathers read it
Thomas Aquinas comments on this verse, reflecting on the affliction of hunger and the danger faced by the people in their plight.
Here is viewed the affliction of hunger. First is shown the people's want; "at the peril of our lives", That is, at a danger to our soul, to our very life. Also, while fleeing into the desert from the face of the sword of Babylon.Early Church Fathers on Lamentations 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 5:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe gat our bread [with the peril of] our lives,.... This seems to refer to the time of the siege when they privately went out of the city to get in some provision, but went in danger of their lives:
Read John Gill on Lamentations 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWe gat our bread with the peril of our lives because of the sword of the wilderness. We gat our bread with the peril of our lives - i:e., those of us left in the city after its capture by the Chaldeans.
Read Robert Jamieson on Lamentations 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe enemies lay encamped in all the plains, so as they could stir out no way but the sword of the Chaldeans was upon them, and what victuals they got they adventured their lives for, during the time of the siege.
Read Matthew Poole on Lamentations 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 5:9 We gat our bread with [the peril of] our lives because of the sword of the wilderness.Ver. 9. We gat our bread with the peril of our lives.] So did our good ancestors the bread of life, while their preachers also were glad to do as Jotham did, when they had delivered what they had to say, run away, and flee for their lives. See 2 Samuel 23:17. Because of the sword of the wilderness.] Where rovers and robbers lay in wait for us; neither could we pass them without apparent peril.
Read John Trapp on Lamentations 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The sword of the wilderness.—Another element of suffering is hinted at. Those who were left in the land were attacked, as they gathered in their scanty harvest, by the nomad tribes of the wilderness. Amalekites, Midianites, and others. (Comp. Jeremiah 40:14.)
Read Charles John Ellicott on Lamentations 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. We gat our bread with the peril of our lives] They could not go into the wilderness to feed their cattle, or to get the necessaries of life, without being harassed and plundered by marauding parties, and by these were often exposed to the peril of their lives. This was predicted by Moses, Deuteronomy 28:31.
Read AdamClarke on Lamentations 5 →CambridgeThe Cambridge Bible for Schools and Colleges9. We get our bread] The reference is to the bands of wild Arabs (Bedaween), who plundered them as they ventured from the shelter of the city to reap the harvest or to tend the cattle or sheep of their masters. the sword of the wilderness] a unique expression in O.T. For the sense see last note. A suggestion, involving only changes of vocalisation and of one consonant (ûmiddeber instead of hammidbar), is to read for “of the wilderness” and because of pestilence. Cp. Jeremiah 14:12; Jeremiah 21:7; Jeremiah 27:13; Jeremiah 34:17 (Stade, ZATW, xv. p. 285). But pestilence has no proper place in this context. Enc. Bibl. (2700) suggests Arabian for “sword” (‘ãrâb for ḥ ?ereb).
Read Cambridge on Lamentations 5 →Albert Barnes1798–1870Barnes' Notes on the BibleWe gat - Or, We get “our bread at the peril of our lives.” This verse apparently refers to those who were left in the land, and who in gathering in such fruits as remained, were exposed to incursions
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
We get our bread at the risk of our lives because of the sword in the wilderness.
We get our bread at the peril of our lives, because of the sword in the wilderness.
We get our bread at the risk of our lives because of the sword in the wilderness.
At the risk of our lives we get our food because robbers lurk in the countryside.
Tyndale line
We gat our bread with the peril of our lives because of the sword of the wilderness.
We get our bread at the peril of our lives, Because of the sword of the wilderness.
We get our bread with the peril of our lives because of the sword of the wilderness.
We procured our bread with the peril of our lives, because of the sword of the wilderness.
Wee gate our bread with the perill of our liues, because of the sword of the wildernesse.
Strictly literal
We have to get our bread at the risk of our lives, because of the sword of the wilderness.
With our lives we bring in our bread, Because of the sword of the wilderness.
With our lives we bring in our bread, || Because of the sword of the wilderness.
At the peril of our life must we bring home our bread, because of the sword of the wilderness.
We get our bread only by risking our lives, because of the sword in the wilderness.
From the Latin
We fetched our bread at the peril of our lives, because of the sword in the desert.
Simplified
We take our lives in our hands when we look for food, because of the armed raiders in the desert.
We put our lives in danger to get our bread, because of the sword of the waste land.
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 with the Septuagint in meaning, as both convey the same message regarding the danger of acquiring bread. The Dead Sea Scrolls also reflect a similar sentiment, though some words are partly restored, indicating the text's preservation amid damage.
בְּנַפְשֵׁ֙נוּ֙ נָבִ֣יא לַחְמֵ֔נוּ מִפְּנֵ֖י חֶ֥רֶב הַמִּדְבָּֽר׃
6 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.
בנפש׳נו נביא לחמ׳נו [מפני] חרב [המדבר]
3 words on the leather — 1 partly restored, 2 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 5:9
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.
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bp
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Imperf-1cp — Verb · Hiphil · imperfect first person common pluralHVhi1cp
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1mp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
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…
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.