Micah 6:13 — Word Study
WLCוְגַם־ אֲנִ֖י הֶחֱלֵ֣יתִי הַכּוֹתֶ֑ךָ הַשְׁמֵ֖ם עַל־ חַטֹּאתֶֽךָ׃
BSAThereforegam [also, even] ◂Iʼănîy am striking younâkâh [to smite, making ill] severelychâlâh■ [with a grievous wound] to ruin youshâmêm [make desolate, devastate] because ofʻal your sinschaṭṭâʼâh [own, committed, guilt, punishment for sin]
| Greek | English | Parsing |
|---|---|---|
| וְגַם־ | and also | Conjunction, adverb |
| אֲנִ֖י | I | Pronoun |
| הֶחֱלֵ֣יתִי | I will make sick | Verb, Hiphil, perfect first person common singular |
| הַכּוֹתֶ֑ךָ | [by] striking you | Verb hiphil infinitive construct common, suffix |
| הַשְׁמֵ֖ם | I will make desolate [you] | Verb, Hiphil, infinitive absolute |
| עַל־ | on | Preposition |
| חַטֹּאתֶֽךָ׃ | sins your | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore I am striking you severely, to ruin you because of your sins. |
| KJV | Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins. |
| ASV | Therefore I also have smitten thee with a grievous wound; I have made thee desolate because of thy sins. |
| YLT | And I also, I have begun to smite thee, To make desolate, because of thy sins. |
| WEB | Therefore I also have struck you with a grievous wound. I have made you desolate because of your sins. |
| BBE | So I have made a start with your punishment; I have made you waste because of your sins. |
Where they part company is in the rendering of הֶחֱלֵ֣יתִי — see How Translations Differ.
The main clause is followed by a purpose clause and a reason clause, clearly outlining the intent and justification for God's action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbחָלָה
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 — Micah 6:13
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 — God's Judgment Against Israelgenerated
Micah 6:13 is part of a larger message where God expresses His displeasure with Israel's actions. The preceding verses highlight the moral decay and violence present in the society, leading to God's decision to enact judgment. This verse serves as a stark reminder of the consequences of sin and the seriousness of divine retribution.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:16 | then this is what I will do to you: I will bring upon you sudden terror, wasting disease, and fever that will destroy your sight and drain your life. You will sow your seed in vain, because your enemies will eat it. |
| 2 | Deuteronomy 28:21–22 | The LORD will make the plague cling to you until He has exterminated you from the land that you are entering to possess. |
| 3 | Job 33:19–22 | A man is also chastened on his bed with pain and constant distress in his bones, |
| 4 | Psalm 107:17–18 | Fools, in their rebellious ways, and through their iniquities, suffered affliction. |
| 5 | Isaiah 1:5–6 | Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — הֶחֱלֵ֣יתִי, he.che.Lei.tigenerated
The verb חָלָה (*chalah*) is a Hiphil perfect form meaning 'I will make sick'. It indicates an action taken by the subject (God) that results in a state of weakness or illness for the object (the people). This word encompasses a range of meanings from physical sickness to spiritual or moral affliction.
In this context, the action of making sick is a form of divine punishment, emphasizing the severity of God's judgment. The use of the perfect tense suggests that this action is definitive and will have lasting effects.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses striking and ruin to convey the sense of God's judgment.
Sentence Structuregenerated
The main finite verb in this verse is הֶחֱלֵ֣יתִי, I will make sick, which governs the actions described in the clauses that follow. The structure is straightforward, with the subject אֲנִי (I) clearly identified, followed by the actions of striking and making desolate.
The Hebrew word order places emphasis on the subject and the actions taken by God, highlighting the direct consequences of the people's sins.
Septuagint Backgroundgenerated
The Septuagint translates the key verb הֶחֱלֵ֣יתִי with ἄρχομαι, suggesting a beginning or initiation of action. This choice indicates a focus on the commencement of judgment rather than the ongoing state of being afflicted, which may reflect a different interpretative angle by the translators.
The Greek term used does not carry the same connotation of sickness as the Hebrew, which may suggest a broader understanding of God's punitive actions.
In plain words — the whole versegenerated
Micah 6:13 states that God will strike the people severely due to their sins. This verse emphasizes the seriousness of their wrongdoing and the resulting judgment they face.
Frequently Asked Questionsgenerated
It signifies a strong divine response to sin, indicating serious consequences for wrongdoing.
This reflects the consequences of their actions, leading to a state of ruin due to their persistent sin.
It serves as a conclusion to the indictment against Israel, summarizing the consequences of their moral failures.
It highlights the importance of accountability for actions and the seriousness of sin in the eyes of God.
Reflection Questionsgenerated
- In what ways do I see the consequences of sin in my own life or community?
- How can I better understand the seriousness of my actions and their impact on my relationship with God?
- What steps can I take to turn away from behaviors that lead to judgment?
- How does this passage inform my understanding of God's justice and mercy?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 6:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore also will I make thee sick in smiting thee,.... With the rod to be heard, Micah 6:9; by sending among them some of his sore judgments, as famine, pestilence, the sword of the enemy,
Read John Gill on Micah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins.
Read Robert Jamieson on Micah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore, for these many sins of violence, frauds, and lies, also will I make thee sick in smiting thee; some read, I have begun to smite thee, so it suits well with the history of the wars, rapine, captivity, or desolation by the Syrians, Assyrians, Arabians, &c. brought upon Israel and Judah, which were the beginnings of their sorrows, and God’ s just punishments; but as we read it sick in smiting; it will as well suit with the grammatical construction of the words, with the history too, and thus it will give the greater emphasis to the words; God will ere long so smite, that the strokes of his rod should reach the very heart, and make Israel heart-sick of his wounds, inflicted on him by…
Read Matthew Poole on Micah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 6:13 Therefore also will I make [thee] sick in smiting thee, in making [thee] desolate because of thy sins.Ver. 13. Therefore also will I make thee sick in smiting thee] This is one twig of that rod, Micah 6:9, that now they shall hear and feel too, that would not hearken to God’ s word. Bernard telleth us concerning a brother of his; that when he gave him many good instructions and he, being a soldier, minded them not, he put his finger to his sides and said, One day a spear shall make way to this heart of thine, for instructions and admonitions to enter. God can (and, where he intendeth mercy will) make way for his word by his rod; and seal up instructions by chastening men with…
Read John Trapp on Micah 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Will I make thee sick in smiting thee] Perhaps better, "I also am weary with smiting thee, in making thee desolate for thy sins." They were corrected, but to no purpose; they had stroke upon stroke, but were not amended.
Read AdamClarke on Micah 6 →CambridgeThe Cambridge Bible for Schools and Colleges13. will I make thee sick] Deadly sick is the meaning; comp. Nahum 3:19, where the term is explained in the parallel clause to mean ‘incurable.’
Read Cambridge on Micah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore also will I - (Literally, And I too,) that is, this dost thou, and thus will I too do.
Read Albert Barnes on Micah 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Shall I count them pure — This is an impossible rendering of the Hebrew, but it is supported by Vulgate; the Hebrew reads, “Shall I be pure?” If this is original, the people must be the speaker;
Read Daniel Denison Whedon on Micah 6 →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
Therefore I am striking you severely, to ruin you because of your sins.
Therefore I also have struck you with a grievous wound. I have made you desolate because of your sins.
Therefore I am striking you severely, to ruin you because of your sins.
I will strike you brutally and destroy you because of your sin.
Tyndale line
Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins.
Therefore I also have smitten thee with a grievous wound; I have made thee desolate because of thy sins.
Therefore I also have smitten thee with a grievous wound; I have made thee desolate because of thy sins.
Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins.
Therefore also will I make thee sicke in smiting thee, and in making thee desolate, because of thy sinnes.
Strictly literal
Therefore also will I make [thee] sick in smiting thee; I will make [thee] desolate because of thy sins.
And I also, I have begun to smite thee, To make desolate, because of thy sins.
And I also, I have begun to strike you, || To make desolate, because of your sins.
Therefore have I also smitten thee with sore wounds, making [thee] desolate because of thy sins.
Therefore I will strike you with a terrible blow, and I will make you desolate because of your sins.
From the Latin
And I therefore began to strike thee with desolation for thy sins.
Simplified
So I will strike you to make you ill; I will ruin you because of your sins.
So I have made a start with your punishment; I have made you waste because of your sins.
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 share significant agreement, with 6 of the 7 words matching directly. The Dead Sea Scrolls show some variation, with two words present on the leather and five supplied by an editor, indicating some loss of text but no significant deviation in meaning.
וְגַם־ אֲנִ֖י הֶחֱלֵ֣יתִי הַכּוֹתֶ֑ךָ הַשְׁמֵ֖ם עַל־ חַטֹּאתֶֽךָ׃
6 of the 7 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.
וגם אני [החליתי] [הכות׳ך] [השמם] [על] [חטאת׳ך]
2 words on the leather — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Micah 6:13
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Inf-a | Suff — Verb hiphil infinitive construct common · suffixHVhcc/Sp2ms
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms