Psalms 137:7 — Word Study
WLCזְכֹ֤ר יְהוָ֨ה׀ לִבְנֵ֬י אֱד֗וֹם אֵת֮ י֤וֹם יְֽרוּשָׁ֫לִָ֥ם הָ֭אֹ֣מְרִים עָ֤רוּ׀ עָ֑רוּ עַ֝֗ד הַיְס֥וֹד בָּֽהּ׃
BSARememberzâkar [to recall, mark] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] the sonsbên [descendants, children] of EdomʼĔdôm [the region, twin brother of Jacob] on the dayyôwm [a literal 24-hour period, a figurative space of time] Jerusalem [fell]Yᵉrûwshâlaim [the city of peace, capital of Palestine] Destroy itʻârâh [tear down, rase] they saidʼâmar [spoke, commanded] tear it downʻârâh [uncover, make bare] toʻad its foundationsyᵉçôwd [the base, starting point]
| Greek | English | Parsing |
|---|---|---|
| זְכֹ֤ר | remember | Verb, Qal, imperative second person masculine singular |
| יְהוָ֨ה׀ | O Yahweh | Noun proper |
| לִבְנֵ֬י | to [the] people of | Preposition, noun common masculine plural construct |
| אֱד֗וֹם | Edom | Noun proper masculine |
| אֵת֮ | the object marker | Particle |
| י֤וֹם | [the] day of | Noun common, masculine singular construct |
| יְֽרוּשָׁ֫לִָ֥ם | Jerusalem | Noun proper |
| הָ֭אֹ֣מְרִים | who were saying | Particle, verb qal participle (active) masculine plural |
| עָ֤רוּ׀ | lay bare | Verb, Piel, imperative second person masculine plural |
| עָ֑רוּ | lay bare | Verb, Piel, imperative second person masculine plural |
| עַ֝֗ד | to | Preposition |
| הַיְס֥וֹד | the foundation | Particle, noun common masculine singular absolute |
| בָּֽהּ׃ | in it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Remember, O LORD, the sons of Edom on the day Jerusalem fell: “Destroy it,” they said, “tear it down to its foundations!” |
| KJV | Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof. |
| ASV | Remember, O Jehovah, against the children of Edom The day of Jerusalem; Who said, Rase it, rase it, Even to the foundation thereof. |
| YLT | Remember, Jehovah, for the sons of Edom, The day of Jerusalem, Those saying, 'Rase, rase to its foundation!' |
| WEB | Remember, Yahweh, against the children of Edom in the day of Jerusalem, who said, “Raze it! Raze it even to its foundation!” |
| BBE | O Lord, keep in mind against the children of Edom the day of Jerusalem; how they said, Let it be uncovered, uncovered even to its base. |
The translations agree on the imperative call for remembrance without significant variation.
The main verb stands at the beginning, emphasizing the urgency of the plea, with several subordinate phrases providing context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
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 137:7
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 — A Lament for Jerusalemgenerated
Psalm 137:7 expresses the psalmist's deep sorrow over the destruction of Jerusalem and the mocking words of the Edomites. The psalm reflects on the pain of exile and the desire for justice against those who celebrated the city's downfall. This lament is part of a larger narrative that captures the collective grief of the Israelites during their captivity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 74:18 | Remember how the enemy has mocked You, O LORD, how a foolish people has spurned Your name. |
| 2 | Psalm 79:8–12 | Do not hold past sins against us; let Your compassion come quickly, for we are brought low. |
| 3 | Exodus 17:14 | Then the LORD said to Moses, “Write this on a scroll as a reminder and recite it to Joshua, because I will utterly blot out the memory of Amalek from under heaven.” |
| 4 | 1 Samuel 15:2 | This is what the LORD of Hosts says: ‘I witnessed what the Amalekites did to the Israelites when they ambushed them on their way up from Egypt. |
| 5 | Hosea 7:2 | But they fail to consider in their hearts that I remember all their evil. Now their deeds are all around them; they are before My face. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — זְכֹ֤ר, ze.Khorgenerated
The verb זָכַר (zakar) is an imperative form, calling for remembrance. It expresses a plea for God to recall the actions of the Edomites, who showed hostility during a critical moment in Israel's history.
This word carries a sense of urgency and importance, emphasizing the need for divine intervention and justice. The psalmist invokes God's memory as a means of seeking accountability for the wrongs committed against His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses Remember for זְכֹ֤ר.
Sentence Structuregenerated
The main verb זְכֹ֤ר governs the entire verse, with several phrases providing context: a prepositional phrase indicating the subject of remembrance, a noun phrase specifying the object, and a clause detailing the actions of Edom.
The structure emphasizes the imperative nature of the request, placing the call to remember at the forefront of the verse.
Septuagint Backgroundgenerated
In the Septuagint, זְכֹ֤ר is translated as μνήσθητι (mnēsthēti), which also conveys the idea of remembrance but carries a slightly different nuance, focusing on the act of being remembered rather than the imperative call.
This choice reflects a broader interpretation of God's remembrance, suggesting a more passive role in the act of recalling.
In plain words — the whole versegenerated
Psalm 137:7 is a plea to God to remember the actions of the Edomites when Jerusalem fell. The psalmist recalls how they urged the destruction of the city, asking God to take note of their cruelty and injustice.
Frequently Asked Questionsgenerated
The psalmist is asking God to take notice of the actions of the Edomites during Jerusalem's destruction, seeking divine justice.
Edom, being a historical enemy of Israel, represents those who rejoiced over Jerusalem's fall, making their actions particularly poignant in this lament.
This phrase captures the complete destruction desired by the Edomites, emphasizing their hostility and the depth of Jerusalem's ruin.
The psalmist's call for remembrance highlights the desire for God to address the wrongs done to His people, reflecting a longing for divine justice.
Reflection Questionsgenerated
- In what ways do I see the consequences of injustice in the world today?
- How can I respond to those who celebrate the misfortunes of others?
- What steps can I take to remember and honor those who have suffered injustice?
- How does this psalm encourage me to seek God's justice in my own life?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo references this verse to discuss God's remembrance of His people's suffering and the call for justice against their enemies.
Then he turns to God in prayer against the enemies of that city. "Remember, O Lord, the children of Edom" [Psalms 137:7].Early Church Fathers on Psalms 137 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 137:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRemember, O Lord, the children of Edom in the day of Jerusalem,.... Of her visitation, calamity, and destruction, how they behaved then, and them for it; who, though the children of Esau and brethren
Read John Gill on Psalms 137 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRemember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof. Remember, O Lord, the children of Edom in the day of Jerusalem.
Read Robert Jamieson on Psalms 137 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRemember, O Lord, so as to punish them, the children of Edom, our constant and inveterate enemies, who had no regard either to consanguinity or humanity. In the day; in the time of its calamity or destruction, which is oft called a day, as Obadiah 12. Who said to the Babylonians, whom they assisted and provoked against Jerusalem; of which see Obadiah 11-14.
Read Matthew Poole on Psalms 137 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 137:7 Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase [it], rase [it, even] to the foundation thereof.Ver. 7. Remember, O Lord, the children of Edom] Those unbrotherly bitter enemies. The Jews call Romists Edomites. Rase it, rase it] Discooperite, discooperite. Diruite, ex imis subvertite fundamentis (Buchanan). Darius, hearing that Sardis was sacked and burnt by the Athenians, commanded one of his servants to say to him thrice always at supper, Sir, remember the Athenians to punish them, Dεποταμεμνεο Aθηναιων (Herod.).
Read John Trapp on Psalms 137 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Remember . . .—Remember, Jehovah, for the children of Edom the day of Jerusalem. The prophecy of Obadiah gives the best comment on this verse: “For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates and cast lots upon Jerusalem, even thou wast as one of them. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken…
Read Charles John Ellicott on Psalms 137 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Remember - the children of Edom] It appears from Jeremiah 12:6; Jeremiah 25:14; Lamentations 4:21-22; Ezekiel 25:12; Obadiah 1:11-14; that the Idumeans joined the army of Nebuchadnezzar against their brethren the Jews; and that they were main instruments in rasing the walls of Jerusalem even to the ground.
Read AdamClarke on Psalms 137 →CambridgeThe Cambridge Bible for Schools and Colleges7–9. The Psalmist’s love for Jerusalem leads him to invoke vengeance on her enemies: upon Edom for the unbrotherly spite which rejoiced at her destruction; upon Babylon, for having accomplished that destruction
Read Cambridge on Psalms 137 →Albert Barnes1798–1870Barnes' Notes on the BibleRemember, O Lord, the children of Edom - The Edomites; the people of Idumea. On the situation of Edom or Idumea, see introductory notes to Isa. 34.
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
Remember, O LORD, the sons of Edom on the day Jerusalem fell: “Destroy it,” they said, “tear it down to its foundations!”
Remember, Yahweh, against the children of Edom in the day of Jerusalem, who said, “Raze it! Raze it even to its foundation!”
Remember, O LORD, the sons of Edom on the day Jerusalem fell: “Destroy it,” they said, “tear it down to its foundations!”
Remember, O Lord, what the Edomites did on the day Jerusalem fell. They said, “Tear it down, tear it down, right to its very foundation!”
Tyndale line
Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.
Remember, O Jehovah, against the children of Edom The day of Jerusalem; Who said, Rase it, rase it, Even to the foundation thereof.
Remember, O LORD, against the children of Edom the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.
Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Raze it , raze it , even to its foundation.
Remember the children of Edom, O Lord, in the day of Ierusalem, which saide, Rase it, rase it to the foundation thereof.
Strictly literal
Remember, O Jehovah, against the sons of Edom, the day of Jerusalem; who said, Lay [it] bare, Lay [it] bare, down to its foundation!
Remember, Jehovah, for the sons of Edom, The day of Jerusalem, Those saying, 'Rase, rase to its foundation!'
Remember, YHWH, for the sons of Edom, || The day of Jerusalem, || Those saying, “Raze, raze to its foundation!”
Remember, O Lord, unto the children of Edom the day of Jerusalem; who said, Raze it, raze it, even to her very foundation.
Call to mind, Yahweh, what the Edomites did on the day Jerusalem fell. They said, “Tear it down, tear it down to its foundations.”
From the Latin
If I shall walk in the midst of tribulation, thou wilt quicken me: and thou hast stretched forth thy hand against the wrath of my enemies: and thy right hand hath saved me.
Simplified
Lord, please remember what the people of Edom did on the day Jerusalem fell, the ones who said “Tear it down! Destroy it down to its foundations!”
O Lord, keep in mind against the children of Edom the day of Jerusalem; how they said, Let it be uncovered, uncovered even to its base.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 12 out of 13 words matched. The Septuagint's translation reflects its own grammatical structure while preserving the essential meaning of the original.
זְכֹ֤ר יְהוָ֨ה׀ לִבְנֵ֬י אֱד֗וֹם אֵת֮ י֤וֹם יְֽרוּשָׁ֫לִָ֥ם הָ֭אֹ֣מְרִים עָ֤רוּ׀ עָ֑רוּ עַ֝֗ד הַיְס֥וֹד בָּֽהּ׃
12 of the 13 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 137:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
אֱדוֹם (Edom) refers to both a person and a region. It is derived from the Hebrew word for 'red' and is associated with Esau, Jacob's brother. The term encompasses the Edomites, descendants of Esau, and the land of Edom, located southeast of Palestine. It is first mentioned in Genesis 25:25.
אֱדוֹם († אֱדֹם Ez 25:11) n.pr.m.
Edom
coll. Edomites, Idumeans as descend. of Esau
land of Edom, Idumaea
base
H123 אֱדוֹם . Edom
. coll. Edomites, Idumeans as descend. of Esau
. land of Edom, Idumaea
123 'Edom ed-ome'
or (fully) oEdowm {ed-ome'}; from 122; red (see Gen. 25:25);
Edom, the elder twin-brother of Jacob; hence the region
(Idumaea) occupied by him:--Edom, Edomites, Idumea.
see HEBREW for 0122
אֱדוֹם (e.dom) — Edom.
Edom = "red"
land of Edom, Idumea-land south and south east of Palestine
אֱדוֹם (e.dom) — Edom.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Another name of e.sav (עֵשָׂו "Esau" H6215G)
§ Edom = "red"
1) Edom
2) Edomite, Idumean-descendants of Esau
3) land of Edom, Idumea-land south and south east of Palestine
N-proper — Noun proper masculineHNpm
Edom
(1.) The name of Esau (q.v.), Gen. 25:30, “Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., ‘the red pottage, the red pottage’] ...Therefore was his name called Edom”, i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). “The field of Edom” (Gen. 32:3), “the land of Edom” (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or “the mountain of Seir,” the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (
Red, a name of Esau, Isaac’s eldest son, appropriate on account of his natural complexion, but given, it would seem, from the current name of food for which he sold his birthright-"that same red," Ge 25:25,30. See ESAU and IDUMEA.
red, earthy; of blood
→ (Signifies red)
1. A name of Esau, possibly on account of his being covered with red hair Ge 25:25,30; 36:1,8,19
2. A name of the land occupied by the descendants of Esau
It extended from the Elanitic Gulf to the Red Sea, and was also called IDUMEA Ge 32:3; 36:16,17,21; Jer 40:11
Noted for its wise men Ob 1:8
Sins of Ob 1:10-14
Prophecies concerning Jer 25:21-23; 27:1-11; Da 11:41
See EDOMITES
FIGURATIVE of the foes of Zion Isa 63:1
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
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
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…
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
עָרָה (arah) is a Hebrew verb meaning to be naked or bare, and it encompasses a range of actions including uncovering, emptying, and pouring out. It appears in various forms, such as making oneself naked or laying bare by removing contents. Notably, it can also refer to sexual offenses. The word is used in contexts that suggest exposure or destitution.
[עָרָה] vb. be naked, bare
Pi.
lay bare
lay bare by removing contents, empty, water-jar
pour out
Hiph.
make naked, of sexual offences
pour out
Niph. until there be poured upon us a spirit from on high
Hithp.
thou shalt make thyself naked
usu. pouring himself, i.e. spreading himself out like a tree
base
H6168 עָרָה be naked, bare . . lay bare
. lay bare by removing contents, empty, water-jar
. pour out
. . make naked, of sexual offences
. pour out
. until there be poured upon us a spirit from on high
. . thou shalt make thyself naked
. usu. pouring himself, i.e. spreading himself out like a tree
6168 `arah aw-raw'
a primitive root; to be (causatively, make) bare; hence, to
empty, pour out, demolish:--leave destitute, discover, empty,
make naked, pour (out), rase, spread self, uncover.
עָרָה (a.rah) — to uncover.
1) to be bare, be nude, uncover, leave destitute, discover, empty, raze, pour out
1a) (Piel)
1a1) to bare, lay bare
1a2) to lay bare by emptying, empty
1a3) to pour out
1b) (Hiphil)
1b1) to make naked, strip bare (of sexual offences)
1b2) to pour out
1c) (Niphal) to be poured out, be exposed
1d) (Hithpael)
1d1) to expose oneself, make oneself naked
1d2) pouring oneself, spreading oneself (participle)
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
עָרָה (arah) is a Hebrew verb meaning to be naked or bare, and it encompasses a range of actions including uncovering, emptying, and pouring out. It appears in various forms, such as making oneself naked or laying bare by removing contents. Notably, it can also refer to sexual offenses. The word is used in contexts that suggest exposure or destitution.
[עָרָה] vb. be naked, bare
Pi.
lay bare
lay bare by removing contents, empty, water-jar
pour out
Hiph.
make naked, of sexual offences
pour out
Niph. until there be poured upon us a spirit from on high
Hithp.
thou shalt make thyself naked
usu. pouring himself, i.e. spreading himself out like a tree
base
H6168 עָרָה be naked, bare . . lay bare
. lay bare by removing contents, empty, water-jar
. pour out
. . make naked, of sexual offences
. pour out
. until there be poured upon us a spirit from on high
. . thou shalt make thyself naked
. usu. pouring himself, i.e. spreading himself out like a tree
6168 `arah aw-raw'
a primitive root; to be (causatively, make) bare; hence, to
empty, pour out, demolish:--leave destitute, discover, empty,
make naked, pour (out), rase, spread self, uncover.
עָרָה (a.rah) — to uncover.
1) to be bare, be nude, uncover, leave destitute, discover, empty, raze, pour out
1a) (Piel)
1a1) to bare, lay bare
1a2) to lay bare by emptying, empty
1a3) to pour out
1b) (Hiphil)
1b1) to make naked, strip bare (of sexual offences)
1b2) to pour out
1c) (Niphal) to be poured out, be exposed
1d) (Hithpael)
1d1) to expose oneself, make oneself naked
1d2) pouring oneself, spreading oneself (participle)
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
יְסוֹד (yesod) means 'foundation' or 'base,' and can refer to both literal and figurative foundations. It appears in contexts such as Ezra 13:17 and Job 22:16, emphasizing its role as a base or bottom in various structures or concepts.
H3247 יְסוֹד
3247 ycowd yes-ode'
from 3245; a foundation (literally or figuratively):--bottom,
foundation, repairing
see HEBREW for 03245
יְסוֹד (ye.sod) — (Gate of the) Foundation.
This name means foundation, base
יְסוֹד (ye.sod) — foundation.
1) foundation, base
1a) foundation
1b) base, bottom
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
foun-da'-shun:
In Hebrew the words for "foundation" are mostly derivatives from yacadh, "to found," and in Greek two words are used: one, katabole, of "foundation of the world" (Mr 13:35; 15:34; Lu 11:50; Joh 17:24, etc.); the other, themelios, of the foundation of a building (Lu 6:48,49; 14:29; Ac 16:26, etc.), in which sense it is also used metaphorically in various connections (Christ the foundation of the church, 1Co 3:11; or the apostles and prophets the foundation, with Christ as corner-stone, Eph 2:20; the…
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs