Proverbs 8:3 — Word Study
WLCלְיַד־ שְׁעָרִ֥ים לְפִי־ קָ֑רֶת מְב֖וֹא פְתָחִ֣ים תָּרֹֽנָּה׃
BSABesideyâd the gatesshaʻar [at the entrance, by the doors] topeh the cityqereth [town, place of gathering] at the entrancesmâbôwʼ [entry points, openings] she cries outrânan▸ [shouts loudly, sings for joy]
| Greek | English | Parsing |
|---|---|---|
| לְיַד־ | to [the] side of | Preposition, noun common both singular construct |
| שְׁעָרִ֥ים | [the] gates | Noun common, masculine plural absolute |
| לְפִי־ | to [the] opening of | Preposition, noun common masculine singular construct |
| קָ֑רֶת | [the] town | Noun common, feminine singular absolute |
| מְב֖וֹא | [the] entrance of | Noun common, masculine singular construct |
| פְתָחִ֣ים | [the] doorways | Noun common, masculine plural absolute |
| תָּרֹֽנָּה׃ | they cry aloud | Verb, Qal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Beside the gates to the city, at the entrances she cries out: |
| KJV | She crieth at the gates, at the entry of the city, at the coming in at the doors. |
| ASV | Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud: |
| YLT | At the side of the gates, at the mouth of the city, The entrance of the openings, she crieth aloud, |
| WEB | Beside the gates, at the entry of the city, at the entry doors, she cries aloud: |
| BBE | Where the roads go into the town her cry goes out, at the doorways her voice is loud: |
Where they part company is in the details of the phrasing, but all translations convey the essence of Wisdom's call.
The sentence is structured around the main action of Wisdom crying out, with descriptive phrases providing context and location.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָנַן
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 8:3
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 Call of Wisdomgenerated
Proverbs 8:3 depicts Wisdom as a figure who cries out at the city gates, symbolizing her accessibility and the importance of her message. This scene emphasizes the urgency of her call, as she seeks to reach those who pass by, inviting them to heed her words. The surrounding verses further illustrate her role in guiding and instructing humanity, highlighting the need for discernment and understanding in life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 22:9 | Go therefore to the crossroads and invite to the banquet as many as you can find.’ |
| 2 | Luke 14:21–23 | The servant returned and reported all this to his master. Then the owner of the house became angry and said to his servant, ‘Go out quickly into the streets and alleys of the city, and bring in the poor, the crippled, the blind, and the lame.’ |
| 3 | John 18:20 | “I have spoken openly to the world,” Jesus answered. “I always taught in the synagogues and at the temple, where all the Jews come together. I said nothing in secret. |
| 4 | Acts 5:20 | “Go, stand in the temple courts and tell the people the full message of this new life.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — תָּרֹֽנָּה, ta.Ro.nahgenerated
The verb תָּרֹֽנָּה (ranan) is in the imperfect tense, indicating ongoing or repeated action. It conveys the sense of shouting or singing for joy, often in a context of triumph or invitation. Here, it captures the essence of Wisdom's call as both a joyful proclamation and a serious invitation to listen.
This word is used in various contexts throughout the Bible to express vocal expressions of emotion, particularly joy. In this verse, it emphasizes the active role of Wisdom in reaching out to people, encouraging them to embrace understanding and insight.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the key phrase, with all versions using some form of 'cries out' to convey the action of Wisdom.
Sentence Structuregenerated
The main verb of the verse is תָּרֹֽנָּה, they cry aloud, which governs the entire sentence. It is supported by several prepositional phrases that describe the locations where this action takes place: 'beside the gates,' 'at the entrances,' and 'to the city.' This structure emphasizes the various places Wisdom occupies as she calls out.
The prepositional phrases are arranged to provide a vivid picture of the scene, indicating that Wisdom is positioned at significant entry points where people gather, thereby enhancing the urgency of her message.
Septuagint Backgroundgenerated
The Septuagint translates תָּרֹֽנָּה as ὑμνεῖται, which means 'is sung' or 'is praised.' This choice suggests a focus on the joyful aspect of Wisdom's call, emphasizing her role in bringing joy and celebration to those who heed her.
This interpretation may widen the understanding of Wisdom's message, framing it not only as a call for attention but also as an invitation to partake in the joy of wisdom and understanding.
In plain words — the whole versegenerated
Proverbs 8:3 shows Wisdom calling out at the gates of the city, urging people to listen to her message. This scene illustrates her desire to reach everyone and share her insights, emphasizing the importance of seeking wisdom in our lives.
Frequently Asked Questionsgenerated
This signifies that Wisdom is accessible and actively seeking to reach those in the community, inviting them to listen and learn.
The city gate is a central location for gathering and decision-making, making it an ideal place for Wisdom to call out to the people.
This verse highlights the theme of seeking wisdom and understanding, which is a central message throughout the book of Proverbs.
The expectation is that those who hear her call will listen, learn, and apply her teachings to their lives.
Reflection Questionsgenerated
- In what ways can I be more attentive to the calls of wisdom in my own life?
- How can I share the message of wisdom with others in my community?
- What are some practical steps I can take to seek understanding and discernment?
- How does the imagery of Wisdom at the city gates resonate with my experiences of seeking guidance?
The early church on this verse — how the Fathers read it
Early commentators, such as Bede, reflect on this verse to discuss the nature of Wisdom's call and its implications for understanding and receiving wisdom.
At the very gates she speaks, saying: O men, etc. She cries out to men, that is, to the vigorous hearers of the word in both sexes. For those who are of a womanish, i.e., weak mind, cannot grasp the words of wisdom.Early Church Fathers on Proverbs 8 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 8:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShe crieth at the gates,.... Of the temple, or of the city, where the courts of judicature were, and persons met on civil accounts; and where people were continually passing and repassing; at the
Read John Gill on Proverbs 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShe crieth at the gates, at the entry of the city, at the coming in at the doors. She crieth at the gates (Hebrew, at the hand of the gates), at the entry of the city, at the coming in at the doors.
Read Robert Jamieson on Proverbs 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAt the gates; the places of judgment, and of the confluence of people. At the entry of the city, to invite passengers at their first coming, and to conduct them to her house. At the coming in at the doors, to wit, of her house, as the harlot stood at her door to invite lovers:
Read Matthew Poole on Proverbs 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 8:3 She crieth at the gates, at the entry of the city, at the coming in at the doors.Ver. 3. At the entry of the city.] Heb., At the mouth; for as words go out of the mouth, so do men out of the city; only men go and come at their pleasure. Sed volat emissum semel irrevocabile verbum, - A word once uttered cannot be recalled. At the coming in at the doors.] Everywhere Christ offereth himself; hence ariseth this phrase, "My salvation is gone forth"; but to little purpose, through men’ s singular perverseness. Indeed if the Lord would set up a pulpit at the ale house door, they would hear more often; but since he doth not, they will run to hell as fast as they can; and if God cannot…
Read John Trapp on Proverbs 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. She crieth at the gates] This might be well applied to the preaching of Jesus Christ and his apostles, and their faithful successors in the Christian ministry. He went to the temple, and proclaimed the righteousness of the Most High: he did the same in the synagogues, on the mountains, by the sea-side, in the villages, in the streets of the cities, and in private houses. His disciples followed his track: in the same way, and in the same spirit, they proclaimed the unsearchable riches of Christ. God's wisdom in the hearts of his true ministers directs them to go and to seek sinners. There are, it is true, temples, synagogues, churches, chapels, c. but hundreds of thousands never…
Read AdamClarke on Proverbs 8 →CambridgeThe Cambridge Bible for Schools and Colleges3. she crieth] The R.V. again preserves the order of the Heb., and puts the words she crieth aloud at the end of the verse. the gates] See Proverbs 1:21, note. Proverbs 8:4-5. The persons whom she addresses.
Read Cambridge on Proverbs 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2, 3. She standeth — Is stationed, like a person making a public proclamation, in the top of high places, by the way; or, on the top of eminences, by the way side, and in the places of the paths; or,
Read Daniel Denison Whedon on Proverbs 8 →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
Beside the gates to the city, at the entrances she cries out:
Beside the gates, at the entry of the city, at the entry doors, she cries aloud:
Beside the gates to the city, at the entrances she cries out:
beside the gates opening into the city, at the entrance of the doorways she cries out:
Tyndale line
She crieth at the gates, at the entry of the city, at the coming in at the doors.
Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud:
Beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud:
She crieth at the gates, at the entry of the city, at the entrance of the doors.
She cryeth besides the gates before the citie at the entrie of the doores,
Strictly literal
Beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud.
At the side of the gates, at the mouth of the city, The entrance of the openings, she crieth aloud,
At the side of the gates, at the mouth of the city, || The entrance of the openings, she cries aloud,
Alongside of gates, at the opening of the city, at the entrance of the town[-doors] doth she call loudly,
Before the gates at the entrance into the city, at the entrances into the city, she calls out.
From the Latin
Beside the gates of the city, in the very doors she speaketh, saying:
Simplified
Beside the gates of the town, right there at the entrance, she cries out:
Where the roads go into the town her cry goes out, at the doorways her voice is loud:
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 exhibit some differences in word correspondence, with only three of the seven words matched in the Septuagint. However, the essence of the call remains consistent across both texts, highlighting the importance of Wisdom's message at the city gates.
לְיַד־ שְׁעָרִ֥ים לְפִי־ קָ֑רֶת מְב֖וֹא פְתָחִ֣ים תָּרֹֽנָּה׃
3 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 8:3
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.
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
N-mp — Noun common · masculine plural absoluteHNcmpa
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
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
קֶ֫רֶת (qereth) refers to a town or city. It is derived from the root word meaning 'to build' and is used in the context of urban settlements. The entries consistently define it as a city or town, with no significant disagreement among the lexicons.
[קֶ֫רֶת] n.f. town, city
base
H7176 קֶ֫רֶת
7176 qereth keh'-reth
from 7136 in the sense of building; a city:--city.
see HEBREW for 07136
קֶ֫רֶת (qe.ret) — town.
city, town
N-fs — Noun common · feminine singular absoluteHNcfsa
toun: This word is used to represent a number of different Hob terms in the Old Testament.
(1) When any explanatory word or attendant circumstances show that a "city" was unwalled, and sometimes in the contrary case (1Sa 23:7), the Hebrew `ir is translated "town" by the King James Version, and the Revised Version (British and American) generally agrees with it (De 3:5; 1Sa 27:5; Es 9:19).
(2) Both the King James Version and the Revised Version (British and American) translate chawwoth by "towns" (Nu 32:41; Jos 13:30; 1Ki…
→ See CITY
מָבוֹא (mabow') means 'entrance' or 'coming in,' referring to both the act and the place of entering. It can also denote sunset or the west. The word is derived from a root meaning 'to come' and appears in contexts related to entry points or directions.
מָבוֹא n.m. entrance, a coming in, entering
entrance, i.e. place or way of entrance
entering, act of entrance
base
H3996 מָבוֹא entrance, a coming in, entering
3996 mabow' maw-bo'
from 935; an entrance (the place or the act); specifically
(with or without 8121) sunset or the west; also (adverb with
preposition) towards:--by which came, as cometh, in coming, as
men enter into, entering, entrance into, entry, where goeth,
going down, + westward. Compare 4126.
see HEBREW for 0935
see HEBREW for 08121
see HEBREW for 04126
מָבוֹא (ma.vo) — entrance.
1) entrance, a coming in, entering
2) sunset
2a) sunset
2b) sunset, west
Also means: me.vo.ah (מְבוֹאָה "entry" H3997)
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…
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
HNcmpa — Noun common · masculine plural absoluteHNcmpa
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs