Leviticus 19:18 — Word Study
WLCלֹֽא־ תִקֹּ֤ם וְלֹֽא־ תִטֹּר֙ אֶת־ בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְהוָֽה׃
BSADo notlôʼ [refuse to] seek revengenâqam▸ [or take vengeance] or bear a grudgenâṭar▸ [hold a deep-seated resentment] against anybên of your peopleʻam [fellow Israelites, brethren] but loveʼâhab [have affection for, be devoted to] your neighborrêaʻ [fellow man, companion] as yourselfkᵉmôw [with the same care and concern] Iʼănîy [the first person singular, the Lord God] am the LORDYᵉhôvâh [Yehovah, the self-existent God]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| תִקֹּ֤ם | you will avenge yourself | Verb, Qal, imperfect second person masculine singular |
| וְלֹֽא־ | and not | Conjunction, particle |
| תִטֹּר֙ | you will keep | Verb, Qal, imperfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| בְּנֵ֣י | [the] sons of | Noun common, masculine plural construct |
| עַמֶּ֔ךָ | people your | Noun common masculine singular construct, suffix |
| וְאָֽהַבְתָּ֥ | and you will love | Verb, Qal, sequential perfect second person masculine singular |
| לְרֵעֲךָ֖ | neighbor your | Preposition, noun common masculine singular construct, suffix |
| כָּמ֑וֹךָ | like yourself | Preposition, suffix |
| אֲנִ֖י | I | Pronoun |
| יְהוָֽה׃ | [am] Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not seek revenge or bear a grudge against any of your people, but love your neighbor as yourself. I am the LORD. |
| KJV | ¶ Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. |
| ASV | Thou shalt not take vengeance, nor bear any grudge against the children of thy people; but thou shalt love thy neighbor as thyself: I am Jehovah. |
| YLT | 'Thou dost not take vengeance, nor watch the sons of thy people; and thou hast had love to thy neighbour as thyself; I [am] Jehovah. |
| WEB | “‘You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am Yahweh. |
| BBE | Do not make attempts to get equal with one who has done you wrong, or keep hard feelings against the children of your people, but have love for your neighbour as for yourself: I am the Lord. |
The translations agree on the essential meaning of the verse.
The structure presents a clear command followed by prohibitions, emphasizing the importance of love over revenge.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbנָקַם
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 — Leviticus 19:18
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 — Guidelines for Community Livinggenerated
Leviticus 19:18 is part of a larger section that provides ethical guidelines for the Israelites. It emphasizes the importance of loving one's neighbor and maintaining harmony within the community. This verse stands out as a key principle, urging individuals to rise above personal grievances and cultivate a spirit of love and compassion, reflecting God's character as the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:4–5 | If you encounter your enemy’s stray ox or donkey, you must return it to him. |
| 2 | Deuteronomy 32:25 | Outside, the sword will take their children, and inside, terror will strike the young man and the young woman, the infant and the gray-haired man. |
| 3 | 2 Samuel 13:22–28 | And Absalom never said a word to Amnon, either good or bad, because he hated Amnon for disgracing his sister Tamar. |
| 4 | Proverbs 20:22 | Do not say, “I will avenge this evil!” Wait on the LORD, and He will save you. |
| 5 | Matthew 5:43–44 | You have heard that it was said, ‘Love your neighbor’ and ‘Hate your enemy.’ |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — נָקַם, ti.Komgenerated
The verb נָקַם (naqām) means to avenge or take vengeance. It is often associated with the idea of justice and retribution, particularly in the context of God avenging His people. The parsing indicates that this is a second person masculine singular imperfect verb, suggesting a command directed at an individual.
In this verse, the instruction is clear: the Israelites are forbidden from avenging themselves. This reflects a broader theme in scripture where vengeance is reserved for God, emphasizing trust in divine justice rather than personal retaliation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The finite verb תִקֹּם (ti.Kom), meaning 'you will avenge', governs the structure of the sentence. It is followed by two prohibitions and a command to love, creating a clear directive.
The verse is structured to first present what should not be done (seeking revenge and bearing a grudge) before moving to the positive command to love one's neighbor. This contrast highlights the importance of love over vengeance.
Septuagint Backgroundgenerated
In the Septuagint, נָקַם is rendered as ἐκδικᾶταί, which emphasizes the act of seeking justice or retribution. This choice reflects a similar understanding of the concept of vengeance as seen in the Hebrew.
The translation choice indicates a continuity in the moral teaching across both Hebrew and Greek texts, emphasizing the prohibition against personal vengeance.
In plain words — the whole versegenerated
Leviticus 19:18 teaches that the Israelites should not seek revenge or hold grudges against their fellow people. Instead, they are commanded to love their neighbors as themselves, reflecting God's nature as the LORD.
Frequently Asked Questionsgenerated
It means to treat others with the same care and concern that you would have for yourself, emphasizing empathy and compassion.
Revenge is prohibited to promote peace and harmony within the community, encouraging individuals to trust in God's justice instead.
This teaching is echoed in the New Testament, where Jesus reiterates the command to love one's neighbor, showing its enduring significance.
Your neighbor includes anyone in your community or circle, emphasizing the importance of love and kindness towards all.
Reflection Questionsgenerated
- How can I practice loving my neighbor in my daily life?
- What are some situations where I might be tempted to seek revenge?
- In what ways can I cultivate forgiveness instead of holding grudges?
- How does understanding God's character influence my relationships with others?
The early church on this verse — how the Fathers read it
Early Christian writers reference this verse to highlight the importance of love in fulfilling the law. Quotations from Augustine, the Apostolic Constitutions, and Gregory the Dialogist illustrate its significance.
Long before Christ it had been said, “You shall not covet”; long before it had been said, “You shall love your neighbor as yourself,” a phrase which, as the apostle says, expresses the fulfillment of the whole law.Early Church Fathers on Leviticus 19 →
Let him use those tenths and first-fruits, which are given according to the command of God, as a man of God; as also let him dispense in a right manner the free-will offerings which are brought in on account of the poor, to the orphans,Early Church Fathers on Leviticus 19 →
For since it is written in the law: "You shall love your neighbor as yourself," he is proven to love his neighbor less who does not share with him even those things necessary to himself in his neighbor's time of need.Early Church Fathers on Leviticus 19 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 19:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt not avenge,.... That is, not avenge ourselves on him that has done us an ill thing, but leave it to him to whom vengeance belongs, see Romans 12:19; which is done when a man does an ill
Read John Gill on Leviticus 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. Thou shalt love thy neighbour as thyself.
Read Robert Jamieson on Leviticus 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNor bear any grudge, Heb. nor keep, either, 1. The injury here supposed in thy memory: so it is opposed to those who say they will forgive, but not forget an injury. Or, 2. Anger or hatred in thy heart: so this verb is used . Thy neighbour; by which he understands not the Israelites only, as some would persuade us, but every other man with whom we converse, as plainly appears, 1. By comparing this place with , where this very law is applied to strangers. 2. Because the word neighbour is explained by another man, : see more on . As thyself; with the same sincerity, though not equality, of affection, as to thyself.
Read Matthew Poole on Leviticus 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I [am] the LORD.Ver. 18. Nor bear any grudge.] Heb., Nor keep. There is nothing that a man is more ready to keep than his wrath. Therefore the Hebrews both here and Jeremiah 3:5 Psalms 103:9, put servare for servare iram. But we must neither revenge nor remember; we must not throw away the dagger, and keep the sheath, but both forgive and forget. But thou shalt love thy neighbour.]
Read John Trapp on Leviticus 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Thou shalt not avenge.—As the preceding verse enjoins upon us to reprove the offender, this verse forbids us to avenge the wrong even when the rebuke has proved ineffectual, thus demanding the greatest sacrifice on the part of the injured person. The administrators of the law during the second Temple illustrate what is meant by avenge by the following example. “When a disobliging person who is in need applies to you to lend him something, and you reply, ‘I will not lend you even as you would not lend me,’ this is to avenge.” (Comp. also Romans 12:19.) Nor bear any grudge.—The law goes further still. It enjoins that the injured man is to banish from memory the injury he has suffered…
Read Charles John Ellicott on Leviticus 19 →CambridgeThe Cambridge Bible for Schools and Colleges17, 18. Against hatred and vengeance; instead of cherishing hatred, rebuke thy neighbour (i.e. point out his fault), and persist in so doing (thou shalt surely), e.g. as in the case mentioned in Matthew 18:15 f.; in so doing thou wilt not ‘bear sin because of him.’ The command to love thy neighbour as thyself is quoted in the N.T., Matthew 19:19; as the second great commandment, Matthew 22:39; Mark 12:31; also Luke 10:27; Romans 13:9; Galatians 5:14; the royal law, James 2:8. These commands here, however, are confined in thought to fellow-Israelites. Even Leviticus 19:34 extends only to the ‘stranger’ who worshipped Israel’s God. The universal application of the word ‘neighbour’ came first…
Read Cambridge on Leviticus 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Love thy neighbour — See Matthew 5:43, note. “The traditional division of the law of Moses into moral, ceremonial, and juristic laws may serve to facilitate a general view of theocratic
Read Daniel Denison Whedon on Leviticus 19 →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
Do not seek revenge or bear a grudge against any of your people, but love your neighbor as yourself. I am the LORD.
“‘You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am Yahweh.
Do not seek revenge or bear a grudge against any of your people, but love your neighbor as yourself. I am the LORD.
You must not take vengeance or bear a grudge against the children of your people, but you must love your neighbor as yourself. I am the Lord.
Tyndale line
¶ Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
Thou shalt not take vengeance, nor bear any grudge against the children of thy people; but thou shalt love thy neighbor as thyself: I am Jehovah.
Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself; I am the LORD.
Thou shalt not auenge, nor be mindful of wrong against ye childre of thy people, but shalt loue thy neighbour as thy selfe: I am the Lord.
Strictly literal
Thou shalt not avenge thyself, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am Jehovah.
'Thou dost not take vengeance, nor watch the sons of thy people; and thou hast had love to thy neighbour as thyself; I [am] Jehovah.
You do not take vengeance, nor watch the sons of your people; and you have had love for your neighbor as yourself; I [am] YHWH.
Thou shalt not avenge, nor bear any grudge against the children of thy people; but thou shalt love thy neighbor as thyself: I am the Lord.
Do not take vengeance or hold any grudge against any of your people, but instead love your neighbor as yourself. I am Yahweh.
From the Latin
Seek not revenge, nor be mindful of the injury of thy citizens. Thou shalt love thy friend as thyself. I am the Lord.
Simplified
Don't look for revenge or hold a grudge against anybody, but love your neighbor as yourself. I am the Lord.
Do not make attempts to get equal with one who has done you wrong, or keep hard feelings against the children of your people, but have love for your neighbour as for yourself: I am the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with 11 out of 12 words matching. The Samaritan Pentateuch differs in two words: it uses תקום (avenge) and תהטר (be angry), suggesting a slight variation in interpretation.
לֹֽא־ תִקֹּ֤ם וְלֹֽא־ תִטֹּר֙ אֶת־ בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְהוָֽה׃
11 of the 12 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.
לא תקום ולא תהטר את בני עמך ואהבת לרעך כמוך אני יהוה
2 words differ from the Masoretic Text: תקום (avenge), תהטר (be angry)
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 Leviticus 19:18
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.
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)
Part — ParticleHTn
נָקַם (naqam) is a Hebrew verb meaning to avenge or take vengeance. It encompasses various forms, including avenging oneself and suffering vengeance. The entries indicate that it can be used in different grammatical constructions, such as Qal, Niphal, Piel, Hoph'al, and Hithpael, each with slightly different nuances related to revenge and punishment.
[נָקַם] vb. avenge, take vengeance
Qal
avenge, take vengeance
entertain revengeful feelings
Niph.
avenge oneself
suffer vengeance
Piel avenge
Hoph. be avenged, vengeance be taken
Hithp. avenge oneself
base
H5358 נָקַם avenge, take vengeance
5358 naqam naw-kam'
a primitive root; to grudge, i.e. avenge or
punish:--avenge(-r, self), punish, revenge (self), X surely,
take vengeance.
נָקַם (na.qam) — to avenge.
1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished
1a) (Qal)
1a1) to avenge, take vengeance
1a2) to entertain revengeful feelings
1b) (Niphal)
1b1) to avenge oneself
1b2) to suffer vengeance
1c) (Piel) to avenge
1d) (Hophal) to be avenged, vengeance be taken (for blood)
1e) (Hithpael) to avenge oneself
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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)
HC/Tn — Conjunction · particleHC/Tn
נָטַר (natar) is a Hebrew verb meaning to keep or guard. It conveys the idea of maintaining or cherishing something, and can also imply bearing a grudge. The word appears in various contexts, emphasizing the act of preservation or protection.
[נָטַר] vb. keep
Qal
keep, maintain
keep, guard
base
H5201 [נָטַר] keep
5201 natar naw-tar'
a primitive root; to guard; figuratively, to cherish
(anger):--bear grudge, keep(-er), reserve.
נָטַר (na.tar) — to keep.
1) to keep, keep guard, reserve, maintain
1a) (Qal)
1a1) to keep, maintain
1a2) to keep, guard
Aramaic equivalent: ne.tar (נְטַר "to keep" H5202)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
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/Sp2ms
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
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 | Suff — Preposition · suffixHRd/Sp2ms
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt