Psalms 137:4 — Word Study
WLCאֵ֗יךְ נָשִׁ֥יר אֶת־ שִׁיר־ יְהוָ֑ה עַ֝֗ל אַדְמַ֥ת נֵכָֽר׃
BSAHowʼêyk [in what manner, by what means] can we singshîyr▸ [give voice to, melodiously praise] a songshîyr [hymn, musical expression] of the LORDYᵉhôvâh [Yehovah, the covenant God] inʻal a foreignnêkâr [strange] landʼădâmâh [earth, soil, territory]
| Greek | English | Parsing |
|---|---|---|
| אֵ֗יךְ | how? | Particle |
| נָשִׁ֥יר | will we sing | Verb, Qal, imperfect first person common plural |
| אֶת־ | the object marker | Particle |
| שִׁיר־ | [the] song of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| עַ֝֗ל | on | Preposition |
| אַדְמַ֥ת | ground of | Noun common, feminine singular construct |
| נֵכָֽר׃ | foreignness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How can we sing a song of the LORD in a foreign land? |
| KJV | How shall we sing the LORD’s song in a strange land? |
| ASV | How shall we sing Jehovah’s song In a foreign land? |
| YLT | How do we sing the song of Jehovah, On the land of a stranger? |
| WEB | How can we sing Yahweh’s song in a foreign land? |
| BBE | How may we give the Lord's song in a strange land? |
The translations agree on the essence of the verse, focusing on the act of singing in a foreign land.
The main clause is followed by an object phrase and a prepositional phrase, emphasizing the central question and the context of exile.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁיר
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 — Psalms 137:4
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 Lament of Exiled Israelgenerated
Psalm 137:4 captures the deep sorrow of the Israelites in Babylonian captivity, as they grapple with their identity and faith in a foreign land. The captors demand songs of joy, but the Israelites feel a profound disconnect from their homeland and their ability to worship. This lamentation reflects the broader theme of exile found throughout the Psalms, where the people long for restoration and the presence of God in their lives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 3:4 | a time to weep and a time to laugh, a time to mourn and a time to dance, |
| 2 | Isaiah 22:12 | On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. |
| 3 | Lamentations 5:14–15 | The elders have left the city gate; the young men have stopped their music. |
| 4 | Hosea 9:4 | They will not pour out wine offerings to the LORD, and their sacrifices will not please Him, but will be to them like the bread of mourners; all who eat will be defiled. For their bread will be for themselves; it will not enter the house of the LORD. |
| 5 | Amos 8:3 | “In that day,” declares the Lord GOD, “the songs of the temple will turn to wailing. Many will be the corpses, strewn in silence everywhere!” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נָשִׁ֥יר, na.Shirgenerated
The verb נָשִׁ֥יר (na.Shir) is the imperfect first person plural form of שִׁיר (shiyr), meaning 'to sing'. This form indicates a future action, expressing the collective desire of the Israelites to sing praises to God, even though they find themselves in a distressing situation.
Singing is a significant act of worship in the Bible, often associated with joy and celebration. Here, however, it is juxtaposed with the pain of exile, highlighting the struggle to maintain faith and identity amidst overwhelming sorrow.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses sing for נָשִׁ֥יר and captures the essence of the Israelites' longing to express their worship.
Sentence Structuregenerated
The finite verb נָשִׁ֥יר, will we sing, governs the entire verse, with an interrogative phrase leading off. The structure emphasizes the uncertainty and emotional weight of the question posed by the psalmist.
The Hebrew word order places the adverbial אֵ֗יךְ (how) at the beginning, highlighting the psalmist's struggle to reconcile their circumstances with their desire to worship.
Septuagint Backgroundgenerated
The Septuagint translates נָשִׁ֥יר as ᾄσωμεν (aisōmen), meaning 'let us sing'. This choice aligns with the communal aspect of the verse, emphasizing the collective longing of the Israelites to sing praises.
The Greek word πῶς (pōs) corresponds to the Hebrew אֵ֗יךְ, indicating a direct questioning of how they can fulfill this desire in their current situation.
In plain words — the whole versegenerated
Psalm 137:4 expresses the deep sorrow of the Israelites in Babylon, questioning how they can sing praises to the LORD while in a foreign land. This reflects their longing for their homeland and the struggle to maintain their faith amidst captivity.
Frequently Asked Questionsgenerated
The psalmist refers to expressing worship and praise to God, which is a central act of their faith, even in the midst of exile.
The question highlights the emotional turmoil of the Israelites, caught between their desire to worship and the reality of their captivity.
This verse encapsulates the struggle of maintaining identity and faith during exile, a recurring theme in the Psalms where the Israelites long for restoration.
The lament teaches us about the importance of expressing our feelings to God, even in difficult circumstances, and the struggle to find hope and worship amid sorrow.
Reflection Questionsgenerated
- In what ways do I struggle to express my faith in challenging circumstances?
- How can I find ways to worship God even when I feel distant from Him?
- What does this verse teach me about the importance of community in worship?
- How can I support others who may be feeling lost or in exile in their faith?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the challenges of faith in a foreign land, highlighting the struggle between captivity and worship.
Certainly not, friends and brethren—I still call you “brethren,” though your attitude is not brotherly—do not let us accept such a view.Early Church Fathers on Psalms 137 →
"Those" then "who have led us captive," the devil and his angels, when have they spoken unto us: "Sing us one of the songs of Sion"? What answer we? Babylon bears you, Babylon contains you, Babylon nourishes you,Early Church Fathers on Psalms 137 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 137:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow shall we sing the Lord's song in a strange land?] This is the answer returned by the Jews to the above request or demand; it may be, particularly, by the Levites, whose business it was to sing
Read John Gill on Psalms 137 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow shall we sing the LORD's song in a strange land? How shall we sing the Lord's song in a strange land? To do so would be virtually to renounce Zion, our native city and spiritual home.
Read Robert Jamieson on Psalms 137 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord’ s song; those songs which were appointed by God, and to be sung only to his honour and in his service. In a strange land; when we are banished from our own temple and land, and amongst those who are strangers and enemies to God and to his worship. So we should prostitute and profane God’ s ordinances. And this answer they either expressed to their enemies, or kept in their own breasts when they refused to comply with their desire.
Read Matthew Poole on Psalms 137 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 137:4 How shall we sing the LORD’ S song in a strange land? Ver. 4. Shall we sing the Lord’ s song? &c.] No; for that were to profane holy things; and as Nazianzen speaketh, κωμωδιανταμυστηρια. And besides, they had as much mind to be merry then, and thus, as Samson had to play before the Philistines. Music in mourning is not more unseasonable than unsavoury. When our Edward III had the king of Scots and the French king both prisoners together here in England, he held royal jousts, and feasted them sumptuously. After supper, perceiving the French king to be sad and pensive, he desired him to be merry as others were. To whom the French king answered, as here, How shall we sing in a…
Read John Trapp on Psalms 137 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Strange land.—The feeling expressed in this question is too natural to need any such explanation as that it was contrary to the Law to sing a sacred song in a strange land. Nehemiah’s answer (Nehemiah 2:2-3) offers a direct illustration. Of Jerusalem’s choir in Babylon it might truly be said: “Like strangers’ voices here they sound, In lands where not a memory strays. Nor landmark breathes of other days, But all is new unhallowed ground.” : In Mcmoriam.
Read Charles John Ellicott on Psalms 137 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. How shall we sing the Lord's song] איך נשיר eich! nashir; O, we sing! Who does not hear the deep sigh in the strongly guttural sound of the original איך eich! wrung, as it were, from the bottom of the heart? Can WE, in this state of slavery, - WE, exiles, from our country, - WE, stripped of all our property, - WE, reduced to contempt by our strong enemy, - WE, deprived of our religious privileges, - WE, insulted by our oppressors, - WE, in the land of heathens, - WE sing, or be mirthful in these circumstances? No: God does not expect it; man should not wish it; and it is base in our enemies to require it.
Read AdamClarke on Psalms 137 →CambridgeThe Cambridge Bible for Schools and Colleges4–6. The exiles indignantly repudiate the idea of doing what would be treason to the memories of Zion. The protest is dramatically expressed in the words which they would have used at the time.
Read Cambridge on Psalms 137 →Albert Barnes1798–1870Barnes' Notes on the BibleHow shall we sing the Lord’s song - The song designed to celebrate his praise; that is, appropriate to the worship of Yahweh.
Read Albert Barnes on Psalms 137 →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
How can we sing a song of the LORD in a foreign land?
How can we sing Yahweh’s song in a foreign land?
How can we sing a song of the LORD in a foreign land?
How can we sing a song to the Lord in a foreign land?
Tyndale line
How shall we sing the LORD’s song in a strange land?
How shall we sing Jehovah’s song In a foreign land?
How shall we sing the LORD’S song in a strange land?
How shall we sing the LORD'S song in a foreign land?
Howe shall we sing, said we, a song of the Lord in a strange land?
Strictly literal
How should we sing a song of Jehovah's upon a foreign soil?
How do we sing the song of Jehovah, On the land of a stranger?
How do we sing the song of YHWH, || On the land of a stranger?
How should we sing the song of the Lord on the soil of the stranger?
How could we sing a song about Yahweh in a foreign land?
From the Latin
May all the kings of the earth give glory to thee: for they have heard all the words of thy mouth.
Simplified
But how could we sing a song dedicated to the Lord in a pagan land?
How may we give the Lord's song in a strange land?
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
אֵ֗יךְ נָשִׁ֥יר אֶת־ שִׁיר־ יְהוָ֑ה עַ֝֗ל אַדְמַ֥ת נֵכָֽר׃ is preserved in the Masoretic Text. The Septuagint closely matches this wording, confirming the shared understanding of the verse across these ancient texts.
אֵ֗יךְ נָשִׁ֥יר אֶת־ שִׁיר־ יְהוָ֑ה עַ֝֗ל אַדְמַ֥ת נֵכָֽר׃
7 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 Psalms 137:4
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.
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Part — ParticleHTi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
V-Qal-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שִׁיר (shir) and שִׁירָה (shiyrah) both mean 'song' in Hebrew, covering various types of songs, including lyrical and religious ones. The entries indicate that shir is a masculine noun while shiyrah is feminine. The word is linked to the act of singing and is associated with Levitical choirs.
שִׁיר 77 n.m. song
base
שִׁירָה n.f. song
base
H7892a שִׁיר song H7892b שִׁירָה song
7892 shiyr sheer
or feminine shiyrah {shee-raw'}; from 7891; a song;
abstractly, singing:--musical(-ick), X sing(-er, -ing), song.
see HEBREW for 07891
שִׁיר (shir) — song.
1) song
1a) lyric song
1b) religious song
1c) song of Levitical choirs
Also means: shi.rah (שִׁירָה "song" H7892B)
שִׁירָה (shi.rah) — song.
1) song
1a) song, ode
N-cs — 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…
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
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
אֲדָמָה (adamah) refers to ground or land, encompassing meanings such as tilled soil, a specific plot of land, and the earth's visible surface. It can denote territory or the whole inhabited earth, and it is also the name of a city in Naphtali. The word is derived from a root meaning 'red,' likely referring to the color of soil.
אֲדָמָה 224 n.f. ground, land (as tilled)
ground (as tilled, yielding sustenance)
piece of ground, landed property
earth as material substance
ground as earth's visible surface
land, territory, country
whole earth, inhabited earth
n. pr. loc. city in Naphtali
base
H127 אֲדָמָה ground, land . ground (as tilled, yielding sustenance)
. piece of ground, landed property
. earth as material substance
. ground as earth's visible surface
. land, territory, country
. whole earth, inhabited earth
. n. pr. loc. city in Naphtali
127 'adamah ad-aw-maw'
from 119; soil (from its general redness):--country, earth,
ground, husband(-man) (-ry), land.
see HEBREW for 0119
אֲדָמָה (a.da.mah) — land: soil.
: soil
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: country.
: country
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: planet.
: planet
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
N-fs — Noun common · feminine singular constructHNcfsc
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…
נֵכָר (nekar) refers to something foreign or alien, encompassing the concepts of foreignness and foreigners. It can also denote foreign gods or vanities. The word is derived from a root meaning to recognize or acknowledge, suggesting a distinction from the familiar.
נֵכָר n.[m.] that which is foreign, foreignness
base
H5236 נֵכָר that which is foreign, foreignness
5236 nekar nay-kawr'
' from 5234; foreign, or (concretely) a foreigner, or
(abstractly) heathendom:--alien, strange (+ -er).
see HEBREW for 05234
נֵכָר (ne.khar) — foreign.
1) foreign, alien, foreignness, that which is foreign
1a) foreignness, foreign gods
1b) alien, foreigner
1c) foreign (vanities)
N-ms — Noun common · masculine singular absoluteHNcmsa