Micah 6:16 — Word Study
WLCוְיִשְׁתַּמֵּ֞ר חֻקּ֣וֹת עָמְרִ֗י וְכֹל֙ מַעֲשֵׂ֣ה בֵית־ אַחְאָ֔ב וַתֵּלְכ֖וּ בְּמֹֽעֲצוֹתָ֑ם לְמַעַן֩ תִּתִּ֨י אֹתְךָ֜ לְשַׁמָּ֗ה וְיֹשְׁבֶ֙יהָ֙ לִשְׁרֵקָ֔ה וְחֶרְפַּ֥ת עַמִּ֖י תִּשָּֽׂאוּ׃ פ
BSAYou have keptshâmar▸ [obeyed, protected] the statuteschuqqâh [ordinances, divine laws] of OmriʻOmrîy and allkôl [every, the entirety of] the practicesmaʻăseh [works, deeds] of Ahab’sʼAchʼâb housebayith [family, dynasty] their counselmôwʻêtsâh [advice, plans] Thereforemaʻan I will makenâthan youʼêth a desolationshammâh [waste, ruin] and your inhabitantsyâshab [residents, dwellers] an object of contemptshᵉrêqâh [hissing, scorn] you will bearnâsâʼ▸ [suffer, endure] the scorncherpâh [reproach, shame] of the nationsʻam [people, Gentiles]
| Greek | English | Parsing |
|---|---|---|
| וְיִשְׁתַּמֵּ֞ר | so may be kept | Conjunction, verb hithpael third person masculine singular |
| חֻקּ֣וֹת | [the] statutes of | Noun common, feminine plural construct |
| עָמְרִ֗י | Omri | Noun proper masculine |
| וְכֹל֙ | and every | Conjunction, noun common masculine singular construct |
| מַעֲשֵׂ֣ה | deed of | Noun common, masculine singular construct |
| בֵית־ | [the] house of | Noun common, masculine singular construct |
| אַחְאָ֔ב | Ahab | Noun proper masculine |
| וַתֵּלְכ֖וּ | and you have walked | Verb, Qal, sequential imperfect second person masculine plural |
| בְּמֹֽעֲצוֹתָ֑ם | in schemes their | Preposition, noun common feminine plural construct, suffix |
| לְמַעַן֩ | so as | Particle |
| תִּתִּ֨י | to make I | Verb qal infinitive construct common, suffix |
| אֹתְךָ֜ | the object marker you | Particle, suffix |
| לְשַׁמָּ֗ה | into a horror | Preposition, noun common feminine singular absolute |
| וְיֹשְׁבֶ֙יהָ֙ | and inhabitants its | Conjunction, verb qal participle (active) masculine plural common, suffix |
| לִשְׁרֵקָ֔ה | into hissing | Preposition, noun common feminine singular absolute |
| וְחֶרְפַּ֥ת | and [the] reproach of | Conjunction, noun common feminine singular construct |
| עַמִּ֖י | people my | Noun common masculine singular construct, suffix |
| תִּשָּֽׂאוּ׃ פ | you will bear | Verb, Qal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have kept the statutes of Omri and all the practices of Ahab’s house; you have followed their counsel. Therefore I will make you a desolation, and your inhabitants an object of contempt; you will bear the scorn of the nations. ” |
| KJV | ¶ For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people. |
| ASV | For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I may make thee a desolation, and the inhabitants thereof a hissing: and ye shall bear the reproach of my people. |
| YLT | And kept habitually are the statutes of Omri, And all the work of the house of Ahab, And ye do walk in their counsels, For My giving thee for a desolation, And its inhabitants for a hissing, And the reproach of My people ye do bear! |
| WEB | For the statutes of Omri are kept, and all the works of Ahab’s house. You walk in their counsels, that I may make you a ruin, and your inhabitants a hissing. You will bear the reproach of my people.” |
| BBE | For you have kept the laws of Omri and all the works of the family of Ahab, and you have been guided by their designs: so that I might make you a cause of wonder and your people a cause of hisses; and the shame of my people will be on you. |
Where they part company is שַׁמָּה — see How Translations Differ.
The sentence consists of two main clauses, each followed by additional phrases that elaborate on the consequences and the actions of the people.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהלך
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 6:16
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 Judgment Against Israelgenerated
Micah 6:16 reveals the consequences of Israel's actions, where the people have kept the statutes of Omri and the practices of Ahab. This reflects their disobedience to God's commands, resulting in a dire prophecy of desolation and scorn from the nations. The surrounding verses highlight God's judgment for their sins and the futility of their efforts in the face of divine retribution.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 16:25–30 | But Omri did evil in the sight of the LORD and acted more wickedly than all who were before him. |
| 2 | Hosea 5:11 | Ephraim is oppressed, crushed in judgment, for he is determined to follow worthless idols. |
| 3 | 1 Kings 16:30–33 | However, Ahab son of Omri did evil in the sight of the LORD, more than all who were before him. |
| 4 | 1 Kings 18:4 | for when Jezebel had slaughtered the prophets of the LORD, Obadiah had taken a hundred prophets and hidden them, fifty men per cave, providing them with food and water.) |
| 5 | 1 Kings 21:25–26 | (Surely there was never one like Ahab, who sold himself to do evil in the sight of the LORD, incited by his wife Jezebel. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — שַׁמָּה, le.sha.Mahgenerated
The Hebrew word שַׁמָּה (*shammah*) signifies desolation or horror, indicating a state of ruin or devastation. This term is often used in contexts describing destruction, particularly in relation to land or cities that have been laid waste.
In this verse, it conveys the outcome of Israel's choices, emphasizing that their actions have led to a future marked by desolation. The use of this word underscores the seriousness of their disobedience and the resulting divine judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תִּתִּ֨י, I will make, governs the entire verse, with multiple phrases detailing the consequences of the people's actions. The structure emphasizes the cause-and-effect relationship between their disobedience and the impending judgment.
The main clause is supported by several noun phrases that outline the statutes, practices, and the resulting desolation, illustrating the direct connection between their actions and God's response.
Septuagint Backgroundgenerated
The Septuagint translates שַׁמָּה with ἀφανισμὸν, which means 'destruction' or 'ruin.' This choice highlights the severity of the consequences faced by the people, aligning with the Hebrew meaning but perhaps broadening its implications to a more general state of ruin.
The use of this term in the Septuagint suggests an interpretation that emphasizes the totality of destruction that awaits Israel as a result of their actions.
In plain words — the whole versegenerated
Micah 6:16 tells us that the people have kept the statutes of Omri and the practices of Ahab, leading to a prophecy of desolation. Because of their actions, God declares that they will become a horror and an object of scorn among the nations.
Frequently Asked Questionsgenerated
Keeping the statutes of Omri refers to following the sinful practices and idolatrous ways established by the kings of Israel, which led the nation away from God's commands.
Ahab is mentioned as a representative of the wickedness in Israel, as he was known for promoting idolatry and leading the people astray.
Desolation signifies the complete ruin and abandonment that will come upon the people due to their disobedience, serving as a warning of the consequences of turning away from God.
This verse encapsulates Micah's message of judgment against Israel for their unfaithfulness, emphasizing that their actions have severe consequences and calling them to repentance.
Reflection Questionsgenerated
- In what ways have I seen the consequences of disobedience in my own life?
- How can I ensure that I am following God's statutes rather than the ways of the world?
- What steps can I take to avoid the pitfalls of idolatry and remain faithful to God?
- How can I help others understand the importance of obedience to God's commands?
The early church on this verse — how the Fathers read it
The verse has been referenced by early commentators, such as Richard Challoner, who highlight the wickedness of Omri and Ahab's reigns as a warning to the people.
The statutes of Amri: The wicked ways of Amri and Achab, idolatrous kings.Early Church Fathers on Micah 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 6:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the statutes of Omri are kept,.... Who of a captain of the army was made king of Israel, and proved a wicked prince; he built Samaria, and set up idolatrous worship there, after the example of
Read John Gill on Micah 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye
Read Robert Jamieson on Micah 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe statutes of Omri; of which you read, . He built Samaria, to be a royal city, and seat of religion brought in by Jeroboam; thus he both strengthened and put more credit upon the idolatrous worship, which was set up by Omri in a royal city. whereas by Jeroboam it was set up in places of meaner account. Are kept; diligently, very much. All the works of the house of Ahab; summed up, in establishing Jeroboam’ s idolatry, introducing the idolatrous worship of Baal, , cutting off the prophets of the Lord, 19:10,14, and abolishing the true worship of God; besides the barbarous contriving the death of the innocent, and seizing the estate, ,9, &c. And ye, of the house of Israel, though under the…
Read Matthew Poole on Micah 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 6:16 For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.Ver. 16. For the statutes of Omri are kept] Subest verbis hisce sarcasmus. Here the prophet taunteth them for their idolatry; and telleth them plainly what will be the issue of it: q.d. You think you deal wisely and take a safe course for yourselves, that together with Ephraim you are joined to idols, and have such great names as Omri and Ahab to countenance you therein. Omri’ s statutes can be observed when mine lie neglected. “ Haec tibi pro vili…
Read John Trapp on Micah 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) The statutes of Omri.—The people of Judah, instead of keeping the commandments of the Lord diligently, adopted the statutes of the house of Omri, the founder of the idolatrous dynasty of Ahab. They reproduced the sins of the northern kingdom, and their conduct was aggravated by the advantages vouchsafed to them. The greatness of their reproach should therefore be in proportion to the greatness of the glory which properly belonged to them as the people of God.
Read Charles John Ellicott on Micah 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The statutes of Omri are kept] Omri, king of Israel, the father of Ahab, was one of the worst kings the Israelites ever had; and Ahab followed in his wicked father's steps. The statutes of those kings were the very grossest idolatry. Jezebel, wife of the latter, and daughter of Ithobaal, king of Tyre, had no fellow on earth. From her Shakespeare seems to have drawn the character of Lady Macbeth; a woman, like her prototype, mixed up of tigress and fiend, without addition. Omri Ahab, and Jezebel, were the models followed by the Israelites in the days of this prophet. The inhabitants thereof a hissing] לשרקה lishrekah, "for a shriek;" because those who should see them should be both…
Read AdamClarke on Micah 6 →
CambridgeThe Cambridge Bible for Schools and Colleges16. the statutes of Omri] ‘Statutes’ is here used in a religious sense = ceremonies or rules of worship (as Jeremiah 10:3, Leviticus 20:7, 2 Kings 17:34). Omri is said to have ‘done worse than all [the kings] that were before him.’ Little more is recorded of him in 1 Kings, but the Assyrians always associated his name with that of his kingdom: the northern realm has for its Assyrian name Bit Khumri ‘place of Omri.’ ‘The statutes of Omri’ and ‘the works of the house of Ahab’ (Omri’s son) are of course the worship of Baal (comp. 1 Kings 16:31-32). ‘The separation of the kingdoms had not broken the subtle links that connected Judah with the greater Israel of the north’ (Prof. Robertson Smith…
Read Cambridge on Micah 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor the statutes of Omri are kept - Rather, (like the English margin he doth much keep,) And he doth keep diligently for himself. Both ways express much diligence in evil .
Read Albert Barnes 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
You have kept the statutes of Omri and all the practices of Ahab’s house; you have followed their counsel. Therefore I will make you a desolation, and your inhabitants an object of contempt; you will bear the scorn of the nations. ”
For the statutes of Omri are kept, and all the works of Ahab’s house. You walk in their counsels, that I may make you a ruin, and your inhabitants a hissing. You will bear the reproach of my people.”
You have kept the statutes of Omri and all the practices of Ahab’s house; you have followed their counsel. Therefore I will make you a desolation, and your inhabitants an object of contempt; you will bear the scorn of the nations.”
You implement the regulations of Omri, and all the practices of Ahab’s dynasty; you follow their policies. Therefore I will make you an appalling sight, the city’s inhabitants will be taunted derisively, and nations will mock all of you.”
Tyndale line
¶ For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.
For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I may make thee a desolation, and the inhabitants thereof a hissing: and ye shall bear the reproach of my people.
For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels: that I should make thee a desolation, and the inhabitants thereof an hissing; and ye shall bear the reproach of my people.
For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.
For the statutes of Omri are kept, and all the maner of the house of Ahab, and ye walke in their counsels, that I should make thee waste, and the inhabitants thereof an hissing: therefore ye shall beare the reproche of my people.
Strictly literal
For the statutes of Omri are kept, and all the works of the house of Ahab; and ye walk in their counsels: that I should make thee a desolation, and the inhabitants thereof a hissing; and ye shall bear the reproach of my people.
And kept habitually are the statutes of Omri, And all the work of the house of Ahab, And ye do walk in their counsels, For My giving thee for a desolation, And its inhabitants for a hissing, And the reproach of My people ye do bear!
And the statutes of Omri are kept habitually, || And all the work of the house of Ahab, || And you walk in their counsels, || For My giving you for a desolation, || And its inhabitants for a hissing, || And you bear the reproach of My people!”
For there are observed the statutes of 'Omri, and all the works of the house of Achab, and ye walk in their counsels: in order that I should give thee up unto desolation, and thy inhabitants to derision; and ye shall bear the reproach of my people.
The regulations made by Omri have been kept, and all the deeds of the house of Ahab. You walk by their advice. So I will make you, city, a ruin, and you inhabitants an object of hissing, and you will bear the reproach of my people.”
From the Latin
For thou hast kept the statutes of Amri, and all the works of the house of Achab: and thou hast walked according to their wills, that I should make thee a desolation, and the inhabitants thereof a hissing, and you shall bear the reproach of my people.
Simplified
You have kept the laws of Omri, and adopted all the practices of the house of Ahab, you have followed their ways. So I will make your country desolate and the people who live there an object of scorn; you will bear the shame of my people.
For you have kept the laws of Omri and all the works of the family of Ahab, and you have been guided by their designs: so that I might make you a cause of wonder and your people a cause of hisses; and the shame of my people will be on you.
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 on the wording of this verse, with the Septuagint maintaining a similar structure and meaning. However, the Dead Sea Scrolls show some restoration, indicating a few variations in the text, though the core message remains consistent.
וְיִשְׁתַּמֵּ֞ר חֻקּ֣וֹת עָמְרִ֗י וְכֹל֙ מַעֲשֵׂ֣ה בֵית־ אַחְאָ֔ב וַתֵּלְכ֖וּ בְּמֹֽעֲצוֹתָ֑ם לְמַעַן֩ תִּתִּ֨י אֹתְךָ֜ לְשַׁמָּ֗ה וְיֹשְׁבֶ֙יהָ֙ לִשְׁרֵקָ֔ה וְחֶרְפַּ֥ת עַמִּ֖י תִּשָּֽׂאוּ׃ פ
16 of the 18 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.
[וישתמר] [חקות] [עמרי] [וכל] מעשה בית [אחאב] [ותלכו] [במעצות׳ם] [למען] [תת׳י] [את׳ך] [לשמה] [וישבי׳ה] [לשרקה] [וחרפת] [עמ׳י] [תשאו]
1 word on the leather — 1 partly restored, 16 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 6:16
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 שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Conj | V-Hithpael-Imperf-3ms — Conjunction · verb hithpael third person masculine singularHC/Vtu3ms
חֻקָּה (chuqqah) refers to a statute or ordinance, indicating something that is prescribed or enacted. It is a feminine noun derived from a related word, חֹק (choq), and encompasses meanings such as custom and limit. The entries consistently highlight its legal and prescriptive nature.
חֻקָּה 104 n.f. something prescribed, enactment, statute
base
H2708 חֻקָּה something prescribed, enactment, statute
2708 chuqqah khook-kaw'
feminine of 2706, and meaning substantially the
same:--appointed, custom, manner, ordinance, site, statute.
see HEBREW for 02706
חֻקָּה (chuq.qah) — statute.
1) statute, ordinance, limit, enactment, something prescribed
1a) statute
N-cp — Noun common · feminine plural constructHNcfpc
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…
The Hebrew word עָמְרִי (Omriy) refers primarily to Omri, a king of Israel known for his 12-year reign and as the father of Ahab. The entries also mention other individuals named Omri, including a man from the tribe of Benjamin and another from Judah. The name means 'pupil of Jehovah' and appears in various contexts throughout the Old Testament.
עָמְרִי 18 n.pr.m.
Omri, king of Israel
name in Benj.
in Judah
in Issachar
base
H6018 עָמְרִי
6018 `Omriy om-ree'
from 6014; heaping; Omri, an Israelite:--Omri.
see HEBREW for 06014
עׇמְרִי (om.ri) — Omri.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.16;
father of: Ahab (H0256)
§ Omri = "pupil of Jehovah"
1) king of the northern kingdom of Israel, successor to king Elah for whom he was the captain of the army; ruled for 12 years and succeeded by his infamous son Ahab
2) one of the sons of Becher the son of Benjamin
3) a descendant of Pharez the son of Judah
4) son of Michael and chief of the tribe of Issachar in the time of David
עׇמְרִי (om.ri) — Omri.
A man of the tribe of Benjamin living at the time of Egypt and Wilderness, only mentioned at 1Ch.7.8;
son of: Becher (H1071);
brother of: Zemirah (H2160), Joash (H3135), Eliezer (H0461I), Elioenai (H0454I), Jeremoth (H3406H), Abijah (H0029K), Anathoth (H6068H) and Alemeth (H5964H)
§ Omri = "pupil of Jehovah"
N-proper — Noun proper masculineHNpm
om'-ri (`omri; Septuagint Ambri; Assyrian "Chumri" and "Chumria"):
(1) The 6th king of Northern Israel, and founder of the IIIrd Dynasty which reigned for nearly 50 years. Omri reigned 12 years, circa 887-876 BC. The historical sources of his reign are contained in 1Ki 16:15-28; 20:34, the Moabite Stone, Assyrian inscriptions, and in the published accounts of recent excavations in Samaria. In spite of the brief passage given to Omri in the Old Testament, he was one of the most important of the military kings of Northern Israel.
1. His Accession:
Omri is first mentioned as an officer in the army of Elah, which was engaged in the siege of the Philistine town of Gibbethon. While Omri was thus engaged, Zimri, another officer of Elah's army, conspired against the king, whom he assassinated in a drunken debauch, exterminating at the same…
Omri
Servant of Jehovah. When Elah was murdered by Zimri at Tirzah (1 Kings 16:15-27), Omri, his captain, was made king (B.C. 931). For four years there was continued opposition to his reign, Tibni, another claimant to the throne, leading the opposing party; but at the close of that period all his rivals were defeated, and he became king of Israel, “Tibni died and Omri reigned” (B.C. 927). By his vigour and power he gained great eminence and consolidated the kingdom. He fixed his dynasty on the throne so firmly that it continued during four succeeding reigns. Tirza was for six years the seat of his government. He then removed the capital to Samaria (q.v.), where he died, and was succeeded by his son Ahab. “He wrought evil in the eyes of the Lord, and did worse than all that were before him.”
(pupil of Jehovah). Originally "captain of the host" to Elah, was afterward himself king of Israel, and founder of the third dynasty. (B.C. 926.) Omri was engaged in the siege of Gibbethon situated in the tribe of Dan, which had been occupied by the Philistines. As soon as the army heard of Elah’s death they proclaimed Omri king. Thereupon he broke up the siege of Gibbethon and attacked Tirzah, where Zimri was holding his court as king of Israel. The city was taken, and Zimri perished in the flames of the palace, after a reign of seven days. Omri, however, was not allowed to establish his dynasty without a struggle against Tibni, whom "half the people," (1 Kings 16:21) desired to raise to the throne. The civil war lasted four years. Comp. (1 Kings 16:15) with 1Kin 16:23 After…
Was general of the army of Elah king of Israel; but being at the siege of Gibbethon, and hearing that his master Elah was assassinated by Zimri who had usurped his kingdom, he raised the siege, and being elected king by his army, marched against Zimri, attacked him at Tirzah, and forced him to burn himself and all his family in the palace in which he had shut himself up. After his death, half of Israel acknowledged Omri for king, the other half adhered to Tibni, son of Ginath, which division continued four years. When Tebni was dead, the people united in Acknowledging Omri as king of all Israel, who reigned twelve years, six years at Tirzah, and six at Samaria, 1Ki 16:8-28.
Tirzah had previously been the chief residence of the kings of Israel; but when Omri purchased the hill of Shomeron,
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אַחְאָב (*Ach'ab*) refers to Ahab, a name associated with a king of Israel and a false prophet during the time of Jeremiah. It is derived from the words for 'brother' and 'father,' meaning 'father's brother.' The entries highlight Ahab's lineage, including his marriage to Jezebel and his role in the Divided Monarchy.
אַחְאָב 91 n.pr.m. Ahab (father’s brother)
son of Omri, king of Isr.
false prophet, time of Jerem.
base
H256 אַחְאָב
256 'Ach'ab akh-awb'
once (by contraction) oEchab (Jer. 29:22) {ekh- awb'}; from
251 and 1; brother (i.e. friend) of (his) father; Achab, the
name of a king of Israel and of a prophet at Babylon:--Ahab.
see HEBREW for 0251
see HEBREW for 01
אַחְאָב (ach.av) — Ahab.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.28;
son of: Omri (H6018); married to Jezebel (H0348);
father of: Joash (H3101H), Ahaziah (H0274), Joram (H3141H), Athaliah (H6271)
§ Ahab = "father's brother"
1) king of Israel, son of Omri, husband of Jezebel
2) false prophet executed by Nebuchadrezzar, time of Jeremiah
אַחְאָב (ach.av) — Ahab.
A man living at the time of Divided Monarchy, first mentioned at Jer.29.21;
son of: Kolaiah (H6964H)
§ Ahab = "father's brother"
1) king of Israel, son of Omri, husband of Jezebel
2) false prophet executed by Nebuchadrezzar, time of Jeremiah
N-proper — Noun proper masculineHNpm
a'-hab ('ach'abh, Assyrian a-cha-ab-bu; Septuagint Achaab, but Jer 29:21 f, Achiab, which, in analogy with '-h-y- m-l-k, (')-h-y-'-l, etc., indicates an original 'achi'abh, meaning "the father is my brother"): The compound probably signifies that "the father," referring to God, has been chosen as a brother.
1. Ahab's Reign:
Ahab, son of Omri, the seventh king of Israel, who reigned for twenty-two years, from 876 to 854 (1Ki 16:28 ff), was one of the strongest and at the same time one of the weakest kings of Israel. With his kingdom he inherited also the traditional enemies of the kingdom, who were no less ready to make trouble for him than for his predecessors. Occupying a critical position at the best, with foes ever ready to take advantage of any momentary weakness, the kingdom…
Ahab
Father’s brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with…
(uncle). Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See (1 Kings 18:19) One of Ahab’s chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, (Leviticus 25:23) a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. (
1. The sixth king of Israel, succeeded his father Omri B. C. 918, and reigned twenty-two years. His wife was Jezebel, daughter of Ethbaal king of Tyre; an ambitious and passionate idolatress, through whose influence the worship of Baal and Ashtoreth was introduced in Israel. Ahab erected in Samaria a house of Baal, and set up images of Baal and Ashtoreth; idolatry and wickedness became fearfully prevalent, and the king "did more to provoke the Lord to anger than all the kings that were before him." In the midst of this great apostasy, God visited the land with three years of drought and famine; and then, at Mount Carmel, reproved idolatry by fire from heaven, and by the destruction of four hundred and fifty prophets of Baal. About six years later, Ben-hadad, king of Syria, invaded Israel with a great army, but was ignominiously defeated; and still more disastrously the year after, when…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw2mp — Verb · Qal · sequential imperfect second person masculine pluralHc/Vqw2mp
מוֹעִצָה (mo`etsah) refers to a purpose or counsel, encompassing meanings like plan, principle, and device. It is derived from another Hebrew word, indicating its roots in the concept of intention or strategy. The entries consistently highlight its use in contexts related to planning and advice.
[מוֹעֵצָה] n.f. counsel, plan, principle, device
base
H4156 [מוֹעִצָה] counsel, plan, principle, device
4156 mow`etsah mo-ay-tsaw'
from 3289; a purpose:--counsel, device.
see HEBREW for 03289
מוֹעֵצָה (mo.e.tsah) — counsel.
counsel, plan, principal, device
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3mp
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Inf-a | Suff — Verb qal infinitive construct common · suffixHVqcc/Sp1bs
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)
DirObjM | Suff — Particle · suffixHTo/Sp2ms
שַׁמָּה (shammah) refers to concepts of waste and horror, indicating destruction or desolation. It encompasses meanings such as appalment and ruin, often related to land or cities. The word is derived from another Hebrew root, שָׁמַם (shamam), which also conveys similar themes of devastation.
שַׁמָּה n.f. waste, appalment
base
H8047 שַׁמָּה waste, appalment
8047 shammah sham-maw'
from 8074; ruin; by implication,
consternation:--astonishment, desolate(-ion), waste,
wonderful thing.
see HEBREW for 08074
שַׁמָּה (sham.mah) — horror: destroyed.
: destroyed/waste
1) waste, horror, appalment
1a) a waste (of land, city, etc)
1b) appalment, horror
Also means: sham.mah (שַׁמָּה ": appalled" H8047H)
שַׁמָּה (sham.mah) — horror: appalled.
: appalled
1) waste, horror, appalment
1a) a waste (of land, city, etc)
1b) appalment, horror
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
hor'-er ('emah, pallatsuth): In Ge 15:12 'emah (often rendered "terror") is translated "horror," "a horror of great darkness"; pallatsuth, "trembling," "horror" (Ps 55:5; Eze 7:18); zal`aphah, "glow," "heat" (Ps 119:53, the Revised Version (British and American) "hot indignation," margin "horror"); compare Ps 11:6; La 5:10. For "trembling" (Job 21:6) and for "fearfulness" (Isa 21:4) the Revised Version (British and American) has "horror." "Horror" does not…
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal | Suff — Conjunction · verb qal participle (active) masculine plural common · suffixHC/Vqrmpc/Sp3fs
שְׁרֵקָה (shreqah) refers to a sound of derision, specifically hissing or whistling. It is derived from the root word שָׁרַק (H8319). The entries consistently emphasize its meaning related to derisive sounds.
שְׁרֵקָה n.f. (object of derisive) hissing
base
H8322 שְׁרֵקָה
8322 shreqah sher-ay-kaw'
from 8319; a derision:--hissing.
see HEBREW for 08319
שְׁרֵקָה (she.re.qah) — hissing.
hissing, whistling
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
As a mode of calling an attendant to his master’s side, is a custom very prevalent in Palestine. Says Osborne, "Whenever a servant was wanted, the usual ‘shee!’ which is so common throughout the land, started two or three in an instant." The same custom is evidently alluded to in Isa 5:26; 7:18; "The Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt," etc.
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
bar (dobh; compare Arabic dubb): In 1Sa 17:34-37, David tells Saul how as a shepherd boy he had overcome a lion and a bear. In 2Ki 2:24 it is related that two she bears came out of the wood and tore forty-two of the children who had been mocking Elisha. All the other references to bears are figurative; compare 2Sa 17:8; Pr 17:12; 28:15; Isa 11:7; 59:11; La 3:10; Da 7:5; Ho 13:8; Am 5:19;
Bear
A native of the mountain regions of Western Asia, frequently mentioned in Scripture. David defended his flocks against the attacks of a bear (1 Sam. 17:34-37). Bears came out of the wood and destroyed the children who mocked the prophet Elisha (2 Kings 2:24). Their habits are referred to in Isa. 59:11; Prov. 28:15; Lam. 3:10. The fury of the female bear when robbed of her young is spoken of (2 Sam. 17:8; Prov. 17:12; Hos. 13:8). In Daniel’s vision of the…
(1 Samuel 17:34; 2 Samuel 17:8) The Syrian bear, Ursus syriacus, which is without doubt the animal mentioned in the Bible, is still found on the higher mountains of Palestine. During the summer months these bears keep to the snowy parts of Lebanon, but descend in winter to the villages and Gardens. It is probable also that at this period in former days they extended their visits to other parts of Palestine.
That bears were common in Palestine appears from several passages in the Old Testament, 1Sa 17:34,36,37; 2Sa 17:8; 2Ki 2:24. The species known in Syria resembles the common brown bear; it is sill met in the recesses of Lebanon. To a sullen and ferocious disposition, the bear joins immense strength, considerable sagacity, and the power of climbing trees. Her ferocity, especially when her young are injured, is proverbial. See 2Sa 17:8; Pr 17:12; Isa 11:7; Ho 13:8.
