Proverbs 22:14 — Word Study
WLCשׁוּחָ֣ה עֲ֭מֻקָּה פִּ֣י זָר֑וֹת זְע֥וּם יְ֝הוָ֗ה יִפָּל שָֽׁם׃
BSAThe mouthpeh [lip, edge] of an adulteresszûwr [strange woman, immoral woman] is a deepʻâmôq [profound, mysterious] pitshûwchâh [a deep hole, a place of danger] he who is under the wrathzâʻam [anger, indignation] of the LORDYᵉhôvâh [Yehovah, the Lord God] will fallnâphal▸ [be defeated, come to ruin] into itshâm [there, that place of judgment]
| Greek | English | Parsing |
|---|---|---|
| שׁוּחָ֣ה | [is] a pit | Noun common, feminine singular absolute |
| עֲ֭מֻקָּה | deep | Adj |
| פִּ֣י | [the] mouth of | Noun common, masculine singular construct |
| זָר֑וֹת | strange [women] | Adj |
| זְע֥וּם | [one who] is cursed of | Verb, Qal, participle (passive) masculine singular common |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| יִפָּל | he will fall | Verb, Qal, imperfect third person masculine singular |
| שָֽׁם׃ | there | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The mouth of an adulteress is a deep pit; he who is under the wrath of the LORD will fall into it. |
| KJV | The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein. |
| ASV | The mouth of strange women is a deep pit; He that is abhorred of Jehovah shall fall therein. |
| YLT | A deep pit [is] the mouth of strange women, The abhorred of Jehovah falleth there. |
| WEB | The mouth of an adulteress is a deep pit. He who is under Yahweh’s wrath will fall into it. |
| BBE | The mouth of strange women is a deep hole: he with whom the Lord is angry will go down into it. |
Where they part company is זָר֑וֹת — see How Translations Differ.
The structure consists of a main clause followed by two noun phrases and a verb phrase, clearly laying out the subject and the consequence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָעַם
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 — Proverbs 22:14
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 — Wisdom Literature of Proverbsgenerated
Proverbs 22:14 presents a stark warning about the seductive nature of an adulteress, likening her to a deep pit that can ensnare the unwary. This verse is nestled within a series of proverbs that explore themes of wisdom, folly, and the consequences of moral choices, encouraging readers to seek righteousness and avoid temptation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 2:16–19 | It will rescue you from the forbidden woman, from the stranger with seductive words |
| 2 | Proverbs 5:3–23 | Though the lips of the forbidden woman drip honey and her speech is smoother than oil, |
| 3 | Proverbs 6:24–29 | to keep you from the evil woman, from the smooth tongue of the adulteress. |
| 4 | Proverbs 7:5–27 | that they may keep you from the adulteress, from the stranger with seductive words. |
| 5 | Proverbs 23:27 | For a prostitute is a deep pit, and an adulteress is a narrow well. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שׁוּחָה, shu.Chahgenerated
The word שׁוּחָה (shu.Chah) is a feminine noun meaning 'pit.' It describes a deep hole, often associated with danger or entrapment. This word is derived from the root שׁוּח (shuwch), which also relates to deep or hollow places. In this context, it emphasizes the peril that comes from engaging with the adulteress.
The lexicons consistently define שׁוּחָה as a pit, underscoring its connotation of a place of danger. The imagery suggests that the mouth of the adulteress can lead one to destruction, serving as a metaphor for the consequences of immoral choices.
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. The BSB has strange woman, which is also used in the KJV and ASV.
Where other translations part company is over the rendering of זָר֑וֹת. The DRA uses strange woman, while the FBV opts for immoral woman. This difference highlights the interpretation of the character's nature in the context of the verse.
Sentence Structuregenerated
The main verb יִפָּל (he will fall) governs the sentence, with two noun phrases preceding it: the subject פִּי (the mouth) and the object זָר֑וֹת (of an adulteress). The structure emphasizes the danger posed by the mouth of the adulteress, leading to the inevitable downfall of those who are under the wrath of the LORD.
The sentence flows from the mouth of the adulteress to the consequences that follow, highlighting the cause-and-effect relationship between temptation and ruin.
Septuagint Backgroundgenerated
The Septuagint translates שׁוּחָה as βόθρος (bóthros), meaning 'pit.' This choice maintains the imagery of danger and depth, aligning with the Hebrew meaning.
The translation of יְהוָ֗ה as κυρίου (kyriou) reflects the authority of God in the judgment that follows, emphasizing His role in the consequences faced by the immoral.
In plain words — the whole versegenerated
Proverbs 22:14 warns that the mouth of an adulteress is like a deep pit, suggesting that those who fall under the LORD's wrath will be trapped in it. This verse serves as a caution against engaging with immoral individuals and highlights the serious consequences of such actions.
Frequently Asked Questionsgenerated
The mouth of an adulteress symbolizes temptation and danger, suggesting that engaging with her words can lead to ruin.
Being under the wrath of the LORD indicates being subject to God's anger due to sin or disobedience, resulting in dire consequences.
Avoiding the pit involves recognizing temptation and making wise choices to steer clear of immoral relationships and actions.
Proverbs often contrasts wisdom and folly, urging readers to seek wisdom and avoid the pitfalls of foolishness, especially in moral decisions.
Reflection Questionsgenerated
- What temptations do I face that could lead me into a 'deep pit'?
- How can I seek wisdom to avoid the dangers described in this verse?
- In what ways can I strengthen my resolve against immoral influences?
- How does this verse reflect the importance of making wise choices in relationships?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the dangers of immoral speech and behavior. Their insights are included here, highlighting the moral lessons drawn from Proverbs.
The mouth of one speaking ill is a great pit, a steep precipice for the innocent, but steeper for one of ill will. An innocent person, though easily credulous, falls quickly, but when he has fallen rises again.Early Church Fathers on Proverbs 22 →
"A deep pit is the mouth of a strange woman," etc. He who willingly embraces the words or kisses of a harlot, as if he already knocks at the door of the infernal pit, will soon be drowned if he does not withdraw his foot cautiously,Early Church Fathers on Proverbs 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 22:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe mouth of strange women [is] a deep pit,.... The mouth of harlots; the kisses of their mouth, their fair speech and flattering words, their amorous talk, and lascivious and wanton language,
Read John Gill on Proverbs 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.
Read Robert Jamieson on Proverbs 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe mouth; her fair and flattering speeches, wherewith she enticeth him to gross filthiness, as it is noted, . A deep pit; into which it is easy to fall, but hard, if not impossible, to get out of it. It is a rare thing for any person, once entered into the course of whoredom, sincerely to repent of it, and turn from it. See . That is abhorred of the Lord, to wit, in a high and singular manner; who by his former impieties, and contempt of God and of his grace, hath provoked God to leave and loathe him, and to punish one sin with another; for otherwise all sinners, as such, are abhorred by God.
Read Matthew Poole on Proverbs 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 22:14 The mouth of strange women [is] a deep pit: he that is abhorred of the LORD shall fall therein.Ver. 14. The month of a strange woman.] Diabolus capite blanditur, ventre oblectat, cauda ligat, saith Rupertus. These she sinners, as their gallants call them, are most dangerous. Solomon had the woeful experience of it; and Samson, who “ Lenam non potuit, potuit superare lesenam, Quem fera non potuit vincere, vicit hera.” How did David muddy himself in this deep pit, and there might have stuck in the mire, had not God drawn him out by a merciful violence, and purged him with hyssop from that abhorred filth? He that is abhorred of the Lord shall fall therein.] As the Jesuits, those…
Read John Trapp on Proverbs 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Strange women.—See above on Proverbs 2:16.
Read Charles John Ellicott on Proverbs 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The mouth of strange women is a deep pit] In Proverbs 23:27, he says, A whore is a DEEP DITCH:, and a strange woman is a NARROW PIT. The allusions in these three places are too plain to be misunderstood. Virgil's hell has been adduced in illustration: - ----------------Sate sanguine Divum, Tros Anchisiade, facilis decensus Averni; Noctes atque dies patet atri janua Ditis: Sed revocare gradum, superasque evadere ad auras, HOC OPUS, hic LABOR est. Pauci quos aequus amavit Jupiter, aut ardens evexit ad aethera virtus, Dis geniti potuere. VIRG. AEn. lib. vi., ver. 125. "O glorious prince of brave Anchises' line! Great godlike hero! sprung from seed divine, Smooth lies the road to…
Read AdamClarke on Proverbs 22 →CambridgeThe Cambridge Bible for Schools and Colleges14. a deep pit] such as is dug by a hunter for his prey. Comp. Proverbs 23:27.
Read Cambridge on Proverbs 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThe fall of the man into the snare of the harlot seems to be the consequence of the abhorrence or wrath of Yahweh. That abhorrence is, however, the result of previous evil.
Read Albert Barnes on Proverbs 22 →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
The mouth of an adulteress is a deep pit; he who is under the wrath of the LORD will fall into it.
The mouth of an adulteress is a deep pit. He who is under Yahweh’s wrath will fall into it.
The mouth of an adulteress is a deep pit; he who is under the wrath of the LORD will fall into it.
The mouth of an adulteress is like a deep pit; the one against whom the Lord is angry will fall into it.
Tyndale line
The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.
The mouth of strange women is a deep pit; He that is abhorred of Jehovah shall fall therein.
The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.
The mouth of strange women is a deep pit: he that is abhorred by the LORD shall fall therein.
The mouth of strage women is as a deepe pit: he with whom the Lord is angry, shall fall therein.
Strictly literal
The mouth of strange women is a deep ditch: he with whom Jehovah is displeased shall fall therein.
A deep pit [is] the mouth of strange women, The abhorred of Jehovah falleth there.
The mouth of strange women [is] a deep pit, || The abhorred of YHWH falls there.
A deep pit is the mouth of adulterous women: he that hath obtained the indignation of the Lord will fall thereinto.
The mouth of an adulteress is a deep pit; Yahweh's anger is stirred up against anyone who falls into it.
From the Latin
The mouth of a strange woman is a deep pit: he whom the Lord is angry with, shall fall into it.
Simplified
The seductive words of an immoral woman are a dangerous trap—if the Lord's angry with you, then you'll fall right in.
The mouth of strange women is a deep hole: he with whom the Lord is angry will go down into it.
Word by word, the decisions they made
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 of Proverbs 22:14 reads, "שׁוּחָ֣ה עֲ֭מֻקָּה פִּ֣י זָר֑וֹת זְע֥וּם יְ֝הוָ֗ה יִפָּל שָֽׁם׃" which translates to, "The mouth of an adulteress is a deep pit; he who is under the wrath of the LORD will fall into it." The Septuagint, while not providing a direct translation of this verse, shows that 6 of the 8 words correspond with the Hebrew text, indicating a significant agreement in the core concepts. However, the specific phrasing and structure differ, as the Septuagint's wording and order are distinct from the Masoretic Text. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a variant for this verse, so they are not applicable here.
שׁוּחָ֣ה עֲ֭מֻקָּה פִּ֣י זָר֑וֹת זְע֥וּם יְ֝הוָ֗ה יִפָּל שָֽׁם׃
6 of the 8 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.
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 Proverbs 22:14
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.
שׁוּחָה (shuwchah) refers to a pit or chasm. It is derived from the root word שׁוּח (shuwch), which also relates to a deep or hollow place. The entries consistently define it as a pit, with no significant disagreement among the lexicons.
שׁוּחָה n.f. pit
base
H7745 שׁוּחָה
7745 shuwchah shoo-khaw'
from 7743; a chasm:--ditch, pit.
see HEBREW for 07743
שׁוּחָה (shu.chah) — pit.
pit
N-fs — Noun common · feminine singular absoluteHNcfsa
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.
עָמֹק (amoq) means 'deep' in both a literal and figurative sense, often implying something that is unsearchable or mysterious. It is derived from another Hebrew word, עָמַק (amaq), and is used in contexts that emphasize depth.
עָמֹק 17 adj. deep
lit.
= unsearchable
base
H6013 עָמֹק
6013 `amoq aw-moke'
from 6009; deep (literally or figuratively):--(X exceeding)
deep (thing).
see HEBREW for 06009
עָמֹק (a.moq) — deep.
1) deep, mysterious, depths
1a) deep
1b) unsearchable
Adj — AdjHAafsa
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
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…
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAafpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
זָעַם (za`am) is a Hebrew verb meaning to be indignant or enraged, often implying a strong emotional response such as anger or abhorrence. It can denote expressing indignation verbally or showing anger, with nuances in its usage across different forms. The entries highlight its primitive root related to foaming at the mouth, emphasizing the intensity of the emotion.
זָעַם vb. be indignant
[Qal]
be indignant, have indignation
express indignation in speech, denounce, curse
Niph. face stirred with indignation.
base
H2194 זָעַם be indignant
2194 za`am zaw-am'
a primitive root; properly, to foam at the mouth, i.e. to be
enraged:--abhor, abominable, (be) angry, defy, (have)
indignation.
זָעַם (za.am) — be indignant.
1) to denounce, express indignation, be indignant
1a) (Qal)
1a1) to have indignation, be indignant, be angrily indignant, be defiant
1a2) to be abhorrent
1a3) to express indignation in speech, denounce, curse
1b) (Niphal) to show indignation, show anger
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular commonHVqsmsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD