Psalms 55:10 — Word Study
WLCיוֹמָ֤ם וָלַ֗יְלָה יְסוֹבְבֻ֥הָ עַל־ חוֹמֹתֶ֑יהָ וְאָ֖וֶן וְעָמָ֣ל בְּקִרְבָּֽהּ׃
BSAto swallow upbâlaʻ LordʼĂdônây to dividepâlag tonguelâshôwn forkîy Providerrâʼâh violencechâmâç striferîyb excitementʻîyr
| Greek | English | Parsing |
|---|---|---|
| יוֹמָ֤ם | by day | Adverb |
| וָלַ֗יְלָה | and night | Conjunction, noun common masculine singular absolute |
| יְסוֹבְבֻ֥הָ | they go around it | Verb piel imperfect third person masculine plural, suffix |
| עַל־ | on | Preposition |
| חוֹמֹתֶ֑יהָ | walls its | Noun common feminine plural construct, suffix |
| וְאָ֖וֶן | and wickedness | Conjunction, noun common masculine singular absolute |
| וְעָמָ֣ל | and trouble | Conjunction, noun common both singular absolute |
| בְּקִרְבָּֽהּ׃ | [are] in midst its | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Day and night they encircle the walls, while malice and trouble lie within. |
| KJV | Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it. |
| ASV | Day and night they go about it upon the walls thereof: Iniquity also and mischief are in the midst of it. |
| YLT | By day and by night they go round it, on its walls. Both iniquity and perverseness [are] in its midst, |
| WEB | Day and night they prowl around on its walls. Malice and abuse are also within her. |
| BBE | By day and night they go round the town, on the walls; trouble and sorrow are in the heart of it. |
Where they part company is וְעָמָ֣ל — see How Translations Differ.
The main clause is followed by a participial phrase that adds depth to the situation, indicating what is happening inside the walls.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 55:10
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 the Citygenerated
Psalm 55:10 reflects on the dire situation of a city besieged by enemies, highlighting the contrast between the external threat and the internal chaos. The psalmist calls upon God to intervene, expressing the deep anguish caused by both the surrounding foes and the wickedness that resides within the city, as seen in verses like Psalm 55:9 and Psalm 55:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 59:6–14 | They return in the evening, snarling like dogs and prowling around the city. |
| 2 | 1 Samuel 19:11 | Then Saul sent messengers to David’s house to watch him and kill him in the morning. But David’s wife Michal warned him, “If you do not run for your life tonight, tomorrow you will be dead!” |
| 3 | 2 Samuel 17:1–2 | Furthermore, Ahithophel said to Absalom, “Let me choose twelve thousand men and set out tonight in pursuit of David. |
| 4 | Hosea 7:6 | For they prepare their heart like an oven while they lie in wait; all night their anger smolders; in the morning it blazes like a flaming fire. |
| 5 | Micah 2:1–2 | Woe to those who devise iniquity and plot evil on their beds! At morning’s light they accomplish it because the power is in their hands. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — וְעָמָ֣ל, ve.'a.Malgenerated
The word וְעָמָ֣ל (ve'a.Mal) refers to trouble or toil, indicating a state of distress or hardship. It is often used to describe the burdens that cause suffering, whether physical or emotional. The parsing as a noun in this verse emphasizes its role as a subject of the internal turmoil faced by the city.
This term conveys a sense of ongoing struggle, aligning with the psalmist's depiction of a city not only under siege but also plagued by its own moral failings. The use of וְעָמָ֣ל here captures the duality of external threats and internal strife.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יְסוֹבְבֻ֥הָ (ye.so.Vu.ha), meaning 'they go around it', governs the structure of the verse, with two phrases describing the action: one detailing the time (day and night) and the other indicating what is being surrounded (the walls).
The adverbial phrase יוֹמָ֤ם (yo.Mam) and וָלַ֗יְלָה (va.Lay.lah) set the temporal context, emphasizing the continuous nature of the siege, while the noun phrases provide clarity on the subjects and objects involved.
Septuagint Backgroundgenerated
The Septuagint translates יוֹמָ֤ם as καταπόντισον, indicating a focus on the action of surrounding, while וְעָמָ֣ל is rendered as γλώσσας, which suggests a different nuance, possibly relating to speech or communication of distress.
This choice reflects an interpretive angle in the Greek translation, emphasizing the nature of the threats faced by the city.
In plain words — the whole versegenerated
Psalm 55:10 describes a city that is surrounded by enemies day and night, while within it, there is wickedness and trouble. This verse highlights the contrast between external dangers and the internal chaos that affects the people living there.
Frequently Asked Questionsgenerated
The term 'trouble' refers to the internal struggles and hardships faced by the people, including moral failings and strife.
Emphasizing both day and night illustrates the relentless nature of the siege and the constant threat to the city.
The walls symbolize protection and security, but in this context, they also highlight the vulnerability of the city despite its defenses.
This verse contributes to the theme of lament, expressing the psalmist's deep concern for the city and its people amidst external and internal turmoil.
Reflection Questionsgenerated
- In what ways do I see external pressures affecting my inner peace?
- How can I address the internal struggles I face, similar to the troubles described in this verse?
- What steps can I take to ensure I am not only aware of external threats but also addressing the issues within myself?
- How does understanding the context of this verse help me relate to my own experiences of conflict and distress?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 55:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDay and night they go about it, upon the walls thereof,.... That is, "violence" and "strife" go about the walls of it continually; men of violence and contention are the only watchmen of it: a city
Read John Gill on Psalms 55 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDay and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it. Day and night they go about it - at all times.
Read Robert Jamieson on Psalms 55 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey, i.e. the violence and strife last mentioned, , go about it; do encompass it, and are as it were the garrison by which they design to defend it. Upon the walls thereof; in the more outward parts, as also in the very midst of it, as it follows. So that all parts were horribly corrupted.
Read Matthew Poole on Psalms 55 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 55:10 Day and night they go about it upon the walls thereof: mischief also and sorrow [are] in the midst of it.Ver. 10. Day and night they go about it, upon the walls thereof] The ruffian soldiers do, as in garrisons is usual; or violence and strife do; so that in no place are good men in safety from rapines and robberies. Mischief also and sorrow are in the midst of it] What work may be thought to be made the common soldiers, among the women especially, when Absalom openly defileth his father’ s concubines in the sight of all Israel! 2 Samuel 16:22. When Tilly took Magdeburg in the late German wars, besides many other outrages, the ladies, gentlewomen, and others, like beasts and…
Read John Trapp on Psalms 55 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) They go.—It is quite in keeping with the Hebrew style to suppose mischief and strife personified here as the ancient versions do, and not only occupying the city as inhabitants, but prowling about its walls. So in the next verse corruption (see Psalms 5:9, Note), deceit, and guile are personified. Comp. Virgil’s “ubique Luctus, ubique Pavor, et plurima mortis imago.”
Read Charles John Ellicott on Psalms 55 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Day and night they go about] This and the following verse show the state of Jerusalem at this time. Indeed, they exhibit a fair view of the state of any city in the beginning of an insurrection. The leaders are plotting continually; going about to strengthen their party, and to sow new dissensions by misrepresentation, hypocrisy, calumny, and lies.
Read AdamClarke on Psalms 55 →CambridgeThe Cambridge Bible for Schools and Colleges10. they go about it upon the walls thereof] A metaphor from watchmen going their rounds on the city walls. But who are meant by they? Perhaps the party hostile to the Psalmist, who are ever patrolling the city, on the alert for mischief. Cp. Isaiah 29:20. But perhaps rather Violence and Strife personified. These he implies with a bitter irony are the watchmen who are now in charge of order and safety in the city. This explanation agrees well with the following lines: Iniquity also and Mischief are in the midst of it, Destruction is in the midst thereof: Oppression and Deceit depart not from her streets.
Read Cambridge on Psalms 55 →Albert Barnes1798–1870Barnes' Notes on the BibleDay and night they go about it, upon the walls thereof - That is, continually. The word “they” in this place probably refers to the violence and strife mentioned in the preceding verse.
Read Albert Barnes on Psalms 55 →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
Day and night they encircle the walls, while malice and trouble lie within.
Day and night they prowl around on its walls. Malice and abuse are also within her.
Day and night they encircle the walls, while malice and trouble lie within.
Day and night they walk around on its walls, while wickedness and destruction are within it.
Tyndale line
Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it.
Day and night they go about it upon the walls thereof: Iniquity also and mischief are in the midst of it.
Day and night they go about upon the walls thereof: iniquity also and mischief are in the midst of it.
Day and night they go about it upon its walls: mischief also and sorrow are in the midst of it.
Day and night they goe about it vpon the walles thereof: both iniquitie and mischiefe are in the middes of it.
Strictly literal
Day and night they go about it upon the walls thereof; and iniquity and mischief are in the midst of it.
By day and by night they go round it, on its walls. Both iniquity and perverseness [are] in its midst,
By day and by night they go around it, on its walls. Both iniquity and perverseness [are] in its midst,
(55:11) Day and night do these encompass it upon her walls: and wrong and trouble are in her midst.
Day and night they go about on its walls; iniquity and mischief are in the middle of it.
From the Latin
Then shall my enemies be turned back. In what day soever I shall call upon thee, behold I know thou art my God.
Simplified
They patrol the city walls day and night, and wickedness and trouble are within the city.
By day and night they go round the town, on the walls; trouble and sorrow are in the heart of it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Psalms 55:10 reads, "יוֹמָ֤ם וָלַ֗יְלָה יְסוֹבְבֻ֥הָ עַל־ חוֹמֹתֶ֑יהָ וְאָ֖וֶן וְעָמָ֣ל בְּקִרְבָּֽהּ׃" which translates to "Day and night they encircle the walls, while malice and trouble lie within." The Septuagint has a strong correspondence with the Masoretic Text, matching 7 out of 8 words, though the specific wording and structure differ as it reflects the Greek translation's own syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct witness for this verse, so we cannot assess their agreement or differences with the Masoretic Text for this specific passage.
יוֹמָ֤ם וָלַ֗יְלָה יְסוֹבְבֻ֥הָ עַל־ חוֹמֹתֶ֑יהָ וְאָ֖וֶן וְעָמָ֣ל בְּקִרְבָּֽהּ׃
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 55:10
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.
יוֹמָם (yowmam) refers to the concept of daytime or the period of light in a day. It functions both as a noun meaning 'daytime' and as an adverb meaning 'by day.' The word is derived from יוֹם (yom), which means 'day.'
יוֹמָם 51 subst. and adv. daytime, by day
base
H3119 יוֹמָם subst. and adv. daytime, by day
3119 yowmam yo-mawm'
from 3117; daily:--daily, (by, in the) day(-time).
see HEBREW for 03117
יוֹמָם (yo.mam) — by day.
adv
1) by day, in the daytime
subst
2) daytime
HD — AdverbHD
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
The Hebrew word סָבַב (savav) means to turn or go around, encompassing a range of actions such as surrounding, marching, and changing direction. It is built from a primitive root and has various applications, both literal and figurative, including transforming or enclosing. The entries detail its uses in different verbal forms, but do not present any significant disagreement among lexicons.
סָבַב vb. turn about, go around, surround
Qal
turn, intrans.
march, or walk, around
go partly round, circle, skirt
make a round, or circuit, go about to
surround, encompass
Niph.
turn oneself against, close round upon
turn round (from a direct course)
esp. of boundary: turn round from, toward
pass. be turned over to, into the power of
Pi. to change, transform, the aspect of the matter
Po‛.
encompass (with protection)
come about, assemble round
march or go about
enclose, envelop
Hiph.
turn (trans.), cause to turn
bring over (i.e. to allegiance)
turn into, of changing name
= bring round, of changing name
cause to go around
surround with (acc.) wall
perh. also encompass (as foe)
Hoph.
be turned, of cart wheel
surrounded, i.e. set, of jewels
base
H5437 סָבַב turn about, go around, surround .. turn, intrans.
. . march, or walk, around
. go partly round, circle, skirt
. make a round, or circuit, go about to
. surround, encompass
. . . turn oneself against, close round upon
. turn round (from a direct course)
. esp. of boundary: turn round from, toward
. pass. be turned over to, into the power of
. to change, transform, the aspect of the matter
. . encompass (with protection)
. come about, assemble round
. march or go about
. enclose, envelop
. . . turn (trans.), cause to turn
. bring over (i.e. to allegiance)
. turn into, of changing name
. = bring round, of changing name
. . cause to go around
. surround with (acc.) wall
. perh. also encompass (as foe)
. . be turned, of cart wheel
. surrounded, i.e. set, of jewels
5437 cabab saw-bab'
a primitive root; to revolve, surround, or border; used in
various applications, literally and figuratively (as
follows):--bring, cast, fetch, lead, make, walk, X whirl, X
round about, be about on every side, apply, avoid, beset
(about), besiege, bring again, carry (about), change, cause to
come about, X circuit, (fetch a) compass (about, round),
drive, environ, X on every side, beset (close, come, compass,
go, stand) round about, inclose, remove, return, set, sit
down, turn (self) (about, aside, away, back).
סָבַב (sa.vav) — to turn: turn.
: turn/bring_around
1) to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction
1a) (Qal)
1a1) to turn, turn about, be brought round, change
1a2) to march or walk around, go partly around, circle about, skirt, make a round, make a circuit, go about to, surround, encompass
1b) (Niphal)
1b1) to turn oneself, close round, turn round
1b2) to be turned over to
1c) (Piel) to turn about, change, transform
1d) (Poel)
1d1) to encompass, surround
1d2) to come about, assemble round
1d3) to march, go about
1d4) to enclose, envelop
1e) (Hiphil)
1e1) to turn, cause to turn, turn back, reverse, bring over, turn into, bring round
1e2) to cause to go around, surround, encompass
1f) (Hophal)
1f1) to be turned
1f2) to be surrounded
סָבַב (sa.vav) — to turn: surround.
: surround/go_round
HVpi3mp/Sp3fs — Verb piel imperfect third person masculine plural · suffixHVpi3mp/Sp3fs
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
HR — 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
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
HNcfpc/Sp3fs — Noun common feminine plural construct · suffixHNcfpc/Sp3fs
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
עָמָל (amal) refers to trouble, labor, or toil. It encompasses a range of meanings including physical and mental effort, as well as sorrow and mischief. The word is built from a root that conveys the idea of wearing effort and can imply grievance or wickedness. It appears in contexts related to suffering and toil.
עָמָל n.m. f. trouble, labor, toil
trouble (∥ sorrow): one’s own suffering
trouble, mischief, as done to others
toil, labour (late in Heb.)
base
H5999 עָמָל trouble, labor, toil
5999 `amal aw-mawl'
from 5998; toil, i.e. wearing effort; hence, worry, wheth. of
body or mind:--grievance(-vousness), iniquity, labour,
mischief, miserable(-sery), pain(-ful), perverseness, sorrow,
toil, travail, trouble, wearisome, wickedness.
see HEBREW for 05998
עָמָל (a.mal) — trouble.
1) toil, trouble, labour
1a) trouble
1b) trouble, mischief
1c) toil, labour
HC/Ncbsa — Conjunction · noun common both singular absoluteHC/Ncbsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
HR/Ncmsc/Sp3fs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs