1 Samuel 15:23 — Word Study
WLCכִּ֤י חַטַּאת־ קֶ֙סֶם֙ מֶ֔רִי וְאָ֥וֶן וּתְרָפִ֖ים הַפְצַ֑ר יַ֗עַן מָאַ֙סְתָּ֙ אֶת־ דְּבַ֣ר יְהוָ֔ה וַיִּמְאָסְךָ֖ מִמֶּֽלֶךְ׃ ס
BSAForkîy rebellionmᵉrîy [as the sin of witchcraft, a deliberate disobedience] is like the sinchaṭṭâʼâh [guilt, or punishment for sin] of divinationqeçem [seeking guidance through witchcraft or false prophecy] and arrogancepâtsar [stubbornness, pride] is like the wickednessʼâven [evil, iniquity] of idolatrytᵉrâphîym [worshiping idols, teraphim] Becauseyaʻan you have rejectedmâʼaç■ [spurned, refused to obey] the worddâbâr [divine command, instruction] of the LORDYᵉhôvâh [Yehovah, the supreme God] He has rejected youmâʼaç▸ [spurned, cast away] as kingmelek [ruler, leader]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| חַטַּאת־ | [is the] sin of | Noun common, feminine singular construct |
| קֶ֙סֶם֙ | divination | Noun common, masculine singular absolute |
| מֶ֔רִי | rebellion | Noun common, masculine singular absolute |
| וְאָ֥וֶן | and [is] wickedness | Conjunction, noun common masculine singular absolute |
| וּתְרָפִ֖ים | and teraphim | Conjunction, noun common masculine plural absolute |
| הַפְצַ֑ר | presumption | Verb, Hiphil, infinitive construct common |
| יַ֗עַן | because | Conjunction |
| מָאַ֙סְתָּ֙ | you have rejected | Verb, Qal, perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| דְּבַ֣ר | [the] word of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| וַיִּמְאָסְךָ֖ | and he has rejected you | Verb qal sequential imperfect third person masculine singular, suffix |
| מִמֶּֽלֶךְ׃ ס | from king | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For rebellion is like the sin of divination, and arrogance is like the wickedness of idolatry. Because you have rejected the word of the LORD, He has rejected you as king.” |
| KJV | For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king. |
| ASV | For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because thou hast rejected the word of Jehovah, he hath also rejected thee from being king. |
| YLT | for a sin of divination [is] rebellion, and iniquity and teraphim [is] stubbornness; because thou hast rejected the word of Jehovah, He also doth reject thee from [being] king.' |
| WEB | For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because you have rejected Yahweh’s word, he has also rejected you from being king.” |
| BBE | For to go against his orders is like the sin of those who make use of secret arts, and pride is like giving worship to images. Because you have put away from you the word of the Lord, he has put you from your place as king. |
The translations agree on the meanings of rebellion and arrogance in this verse.
The main clause establishes the comparison, followed by a causal clause explaining the reason for God's rejection of Saul.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמְרִי
verbפָּצַר
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 — 1 Samuel 15:23
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 — Samuel's Rebuke to Saulgenerated
1 Samuel 15:23 reveals Samuel's condemnation of Saul for his disobedience to God's command. Samuel draws a parallel between rebellion and witchcraft, emphasizing that both are serious offenses against God. This passage highlights the importance of obedience over ritual sacrifices, as seen in the preceding verse, 1 Samuel 15:22, where obedience is deemed more valuable than offerings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 12:14–15 | If you fear the LORD and serve Him and obey His voice, and if you do not rebel against the command of the LORD, and if both you and the king who reigns over you follow the LORD your God, then all will be well. |
| 2 | Numbers 14:9 | Only do not rebel against the LORD, and do not be afraid of the people of the land, for they will be like bread for us. Their protection has been removed, and the LORD is with us. Do not be afraid of them!” |
| 3 | Deuteronomy 9:7–24 | Remember this, and never forget how you provoked the LORD your God in the wilderness. From the day you left the land of Egypt until you reached this place, you have been rebelling against the LORD. |
| 4 | Joshua 22:16–19 | “This is what the whole congregation of the LORD says: ‘What is this breach of faith you have committed today against the God of Israel by turning away from the LORD and building for yourselves an altar, that you might rebel against the LORD this day? |
| 5 | Job 34:37 | For he adds rebellion to his sin; he claps his hands among us and multiplies his words against God.” |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — מֶ֔רִי, Me.rigenerated
The word מְרִי (Me.ri) means rebellion or bitterness, indicating a strong opposition to authority. It is derived from a root associated with bitterness and is used to describe a person's defiance or obstinacy.
In this verse, it is used to convey the seriousness of Saul's actions, equating his rebellion against God with the sin of witchcraft. This highlights the gravity of disobedience in the sight of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses rebellion and arrogance consistently across translations.
Sentence Structuregenerated
The main verb is מָאַ֨סְתָּ֙, you have rejected, which governs the entire sentence. The structure includes a series of comparisons that connect rebellion and arrogance to serious sins.
The Hebrew word order places emphasis on the actions of rebellion and arrogance, framing them as significant offenses against God.
Septuagint Backgroundgenerated
The Septuagint translates מֶ֔רִי as ὀδύνην, which can imply pain or distress. This choice suggests a broader interpretation of rebellion as not only disobedience but also as a source of suffering.
This reflects the translators' understanding of rebellion as a condition that leads to negative consequences, aligning with the overall message of the passage.
In plain words — the whole versegenerated
1 Samuel 15:23 tells us that rebellion against God is as serious as witchcraft, and arrogance is compared to idolatry. Because Saul rejected God's command, God has rejected him as king.
Frequently Asked Questionsgenerated
Rebelling against God means to deliberately disobey His commands and instructions, as Saul did when he did not follow God's orders.
Arrogance can lead one to place themselves above God, similar to idolatry, where one worships false gods instead of the true God.
Rejecting God's word signifies a refusal to follow His guidance, which can lead to serious consequences, including loss of leadership or favor.
Samuel compares rebellion to witchcraft to emphasize that both are forms of disobedience that reject God's authority and seek alternative paths.
Reflection Questionsgenerated
- In what ways have I seen rebellion manifest in my own life?
- How can I ensure that I am obedient to God's commands in my daily decisions?
- What are some forms of arrogance that I need to be aware of in my behavior?
- How does understanding the seriousness of rebellion and arrogance change my view of my relationship with God?
The early church on this verse — how the Fathers read it
Early commentators have reflected on this verse to discuss the nature of sin and the importance of obedience to God. The quotes provided illustrate their interpretations and applications of the text.
This is the greatest fault under which humanity labors, that after sinning they take refuge in excuses rather than prostrate themselves with repentant confession.Early Church Fathers on 1 Samuel 15 →
24. What is it that those who resist and refuse to comply are likened by the prophet to diviners and idolaters, except that diviners strove to know divine things and to divine hidden matters,Early Church Fathers on 1 Samuel 15 →
Because you have rejected the word of the Lord, etc. Just as the other parts of this reading, so too this rejection of Saul, according to the allegory, can be applied to the synagogue,Early Church Fathers on 1 Samuel 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 15:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor rebellion is as the sin of witchcraft,.... Or divination (e), in whatsoever way it was exercised; for there were various sorts of it among the Heathens, and all condemned by the law of God, Deuteronomy 18:10.
Read John Gill on 1 Samuel 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.
Read Robert Jamieson on 1 Samuel 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRebellion, i.e. disobedience to God’ s express precept, which was Saul’ s case. Is as the sin of witchcraft; is, though not so great, yet as inexcusable and impudent a sin as witchcraft; as plainly condemned, and as certainly destructive and damnable. Stubbornness; either wilful and presumptuous sin, whereby a man violently breaks loose from God’ s command, and resists his authority; or rather, perseverance or contumacy in sin, justifying it, and pleading for it, which was Saul’ s present crime. Is as iniquity and idolatry, or, the iniquity of idolatry; this being an hendiadis; as judgment and justice, , is put for the judgment of justice, or just judgment. Or, idolatry, even the teraphim…
Read Matthew Poole on 1 Samuel 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 15:23 For rebellion [is as] the sin of witchcraft, and stubbornness [is as] iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from [being] king.Ver. 23. For rebellion is as the sin of witchcraft.] Because it dethroneth God, as it were, and setteth up self in his place. For as the covetous man’ s god is his gold, the glutton’ s his belly, the ambitionist’ s honour; so the obstinate sinner’ s god is his own reason and will, which alone he serveth, seeketh, and setteth up for his chiefest good. It is his pleasure, his profit, and his preferment, that is every wicked man’ s trinity: and his carnal self that is these in unity. What wonder…
Read John Trapp on 1 Samuel 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) For rebellion is as the sin of witchcraft.—Witchcraft, more literally soothsaying or divination, was a sin constantly held up to reprobation in the Old Testament. It was the greatest of all the dangers to which Israel was exposed, and was in fact a tampering with the idol-worship of the surrounding nations. Impurity, and an utter lack of all the loftier principles of morality which the one true God and His chosen servants would impress on the peoples of the East, characterised the various systems of idol-worship then current in Syria and the adjacent countries. And Samuel here, in this solemn inspired saying, briefly gives the grounds of the Lord’s rejection of His Anointed…
Read Charles John Ellicott on 1 Samuel 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.] This is no translation of those difficult words, כי חטאת קסם מרי ואון ותרפים הפצר ki chattath kesem meri veaven utheraphim haphtsar. It appears to me that the three nouns which occur first in the text refer each to the three last in order. Thus, חטאת chattath, TRANSGRESSION, refers to און aven, INIQUITY, which is the principle whence transgression springs. קסם kesem, DIVINATION, refers to תרפים teraphim, consecrated images or telesms, vulgarly talismans, used in incantations. And מרי meri, REBELLION, refers evidently to הפצר haphstar, STUBBORNNESS, whence rebellion springs. The meaning…
Read AdamClarke on 1 Samuel 15 →CambridgeThe Cambridge Bible for Schools and Colleges23. rebellion is as the sin of witchcraft, &c.] Opposition to the will of God is as bad as divination by the help of evil spirits, which is tantamount to apostasy from God: obstinate resistance to Him is no better than worshipping idols (vanity or emptiness) and images (teraphim: see note on 1 Samuel 19:13). Disobedience is in fact idolatry, because it elevates self-will into a god. There seems to be an allusion to Saul’s zeal in abolishing the practice of witchcraft (1 Samuel 28:3). Samuel charges him with being not less guilty than those whom he had been so eager to condemn.
Read Cambridge on 1 Samuel 15 →Albert Barnes1798–1870Barnes' Notes on the BibleThe meaning is “Rebellion is as bad as the sin of divination, and stubbornness is as bad as worshipping false gods (iniquity), and teraphim (idolatry).”
Read Albert Barnes on 1 Samuel 15 →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
For rebellion is like the sin of divination, and arrogance is like the wickedness of idolatry. Because you have rejected the word of the LORD, He has rejected you as king.”
For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because you have rejected Yahweh’s word, he has also rejected you from being king.”
For rebellion is like the sin of divination, and arrogance is like the wickedness of idolatry. Because you have rejected the word of the LORD, He has rejected you as king.”
For rebellion is like the sin of divination, and presumption is like the evil of idolatry. Because you have rejected the word of the Lord, he has rejected you as king.”
Tyndale line
For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.
For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because thou hast rejected the word of Jehovah, he hath also rejected thee from being king.
For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.
For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.
For rebellion is as the sinne of withcraft, and transgression is wickednesse and idolatrie. Because thou hast cast away the worde of the Lord, therefore hee hath cast away thee from being King.
Strictly literal
For rebellion is [as] the sin of divination, And selfwill is [as] iniquity and idolatry. Because thou hast rejected the word of Jehovah, He hath also rejected thee from being king.
for a sin of divination [is] rebellion, and iniquity and teraphim [is] stubbornness; because thou hast rejected the word of Jehovah, He also doth reject thee from [being] king.'
for rebellion [is as] a sin of divination, and stubbornness [is as] iniquity and teraphim; because you have rejected the word of YHWH, He also rejects you from [being] king.”
For the sin of witchcraft is rebellion, and idolatry and image-worship, stubbornness; inasmuch as thou hast despised the word of the Lord, he hath also despised thee that thou shalt not be king.
For rebellion is like the sin of divination, and stubbornness is like wickedness and iniquity. Because you have rejected the word of Yahweh, he has also rejected you from being king.”
From the Latin
Because it is like the sin of witchcraft, to rebel: and like the crime of idolatry, to refuse to obey. Forasmuch therefore as thou hast rejected the word of the Lord, the Lord hath also rejected thee from being king.
Simplified
Rebellion is as bad as witchcraft, and arrogance is as bad as the sin of idolatry. Because you have rejected the Lord's commands, he has rejected you as king.”
For to go against his orders is like the sin of those who make use of secret arts, and pride is like giving worship to images. Because you have put away from you the word of the Lord, he has put you from your place as king.
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 on the wording of this verse, with 12 of the 14 words matched. The Septuagint's word order differs, but the essential meaning remains consistent.
כִּ֤י חַטַּאת־ קֶ֙סֶם֙ מֶ֔רִי וְאָ֥וֶן וּתְרָפִ֖ים הַפְצַ֑ר יַ֗עַן מָאַ֙סְתָּ֙ אֶת־ דְּבַ֣ר יְהוָ֔ה וַיִּמְאָסְךָ֖ מִמֶּֽלֶךְ׃ ס
12 of the 14 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 1 Samuel 15:23
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
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…
קֶ֫סֶם (qecem) refers to divination and witchcraft, often associated with false prophets and the practices of other nations. It can also imply a positive connotation, such as oracles from a king's lips. The word is derived from a root meaning 'lot' and encompasses various aspects of divination, including its fees.
קֶ֫סֶם n.[m.] divination
of the nations
of false prophet
in good sense
base
H7081 קֶ֫סֶם divination
7081 qecem keh'-sem
from 7080; a lot: also divination (including its fee),
oracle:--(reward of) divination, divine sentence, witchcraft.
see HEBREW for 07080
קֶ֫סֶם (qe.sem) — divination.
1) divination, witchcraft
1a) of the nations, Balaam
1b) of false prophets
1c) in a good sense (king's lips as oracles)
N-ms — Noun common · masculine singular absoluteHNcmsa
div-i-na'-shun:
1. Definition
2. Kinds of Divination
3. Fundamental Assumption in Divination
4. Legitimate and Illegitimate Divination
5. The Bible and Divination
6. Modes of Divination Mentioned in the Bible:
Those Approved and Those Condemned
7. Terms Used in the Old Testament in Connection with Divination
8. Divination and Prophecy
LITERATURE
1. Definition:
Divination is the act of obtaining secret knowledge, especially that which relates to the future, by means within the reach almost exclusively of special classes of men.
2. Kinds of Divination:
Of this there are two main species:
(1) artificial,
(2) inspirational, or, as it was called in ancient times (Cicero, Lord Bacon, etc.), natural divination.
Artificial divination depends on the skill of the agent in reading and in interpreting certain signs called omens. See AUGURY. In inspirational or natural divination the agent is professedly under the…
Divination
Of false prophets (Deut. 18:10, 14; Micah 3:6, 7, 11), of necromancers (1 Sam. 28:8), of the Philistine priests and diviners (1 Sam. 6:2), of Balaam (Josh. 13:22). Three kinds of divination are mentioned in Ezek. 21:21, by arrows, consulting with images (the teraphim), and by examining the entrails of animals sacrificed. The practice of this art seems to have been encouraged in ancient Egypt. Diviners also abounded among the aborigines of Canaan and the Philistines (Isa. 2:6; 1 Sam. 28). At a later period…
is a "foretelling future events, or discovering things secret by the aid of superior beings, or other than human means." It is used in Scripture of false systems of ascertaining the divine will. It has been universal in all ages, and all nations alike civilized and savage. Numerous forms of divination are mentioned, such as divination by rods, (Hosea 4:12) divination by arrows, (Ezekiel 21:21) divination by cups, (Genesis 44:5) consultation of teraphim, (1 Samuel 15:23; Ezekiel 21:21; Zechariah 10:2) [TERAPHIM]; divination by the liver, (
The Eastern people were fond of divination, magic, and the pretended art of interpreting dreams and acquiring a knowledge of futurity. When Moses published the law, this disposition had long been common in Egypt and the neighboring countries; and to correct the Israelites inclination to consult diviners, wizards, fortune-tellers, and interpreters of dreams, it was forbidden them under very severe penalties, and the true spirit of prophecy was promised to them as infinitely superior, Ex 22:18 Le 19:26,31 20:27. Those were to be stoned who pretended to have a familiar spirit, or the spirit of divination, De 18:9-12; and the prophecies are full of invectives against the Israelite who consulted such, as well as against false…
מְרִי (mriy) primarily means 'rebellion' or 'rebellious,' derived from a root associated with bitterness. It appears to cover both the abstract concept of rebellion and its concrete manifestations. The Translators Brief Hebrew Lexicon also connects this term to Egypt, suggesting a possible cultural or historical context.
מְרִי n.m. rebellion
base
H4805 מְרִי rebellion
4805 mriy mer-ee'
from 4784; bitterness, i.e. (figuratively) rebellion;
concretely, bitter, or rebellious:--bitter, (most)
rebel(-lion, -lious).
see HEBREW for 04784
מְרִי (me.ri) — Egypt.
Meri, a name for Egypt
Another spelling of mits.ra.yim (מִצְרַ֫יִם "Egypt" H4714G)
This name means rebellion, rebellious
מְרִי (me.ri) — rebellion.
1) rebellion
1a) rebellion
1b) rebellious (in construct)
N-ms — Noun common · masculine singular absoluteHNcmsa
Revolt of the ten tribes 1Ki 12:16-20; 2Ch 10; 13:5-12
See SIN
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
Conj | N-ms — 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…
תְּרָפִים (teraphim) refers to a type of idol or family idol associated with idolatry and divination. It is a plural form derived from a root meaning 'healer.' The entries highlight its use in household worship, indicating that teraphim were objects of reverence.
תְּרָפִים n.m. pl. a kind of idol, obj. of reverence, and means of divination (√ and etymol.-mng. dub.)
base
H8655 תְּרָפִים a kind of idol, obj. of reverence, and means of divination (√ and etymol.-mng. dub.)
8655 traphiym ter-aw-feme'
plural from 7495; a healer; Teraphim (singular or plural) a
family idol:--idols(-atry), images, teraphim.
see HEBREW for 07495
תְּרָפִים (te.ra.phim) — teraphim.
§ 1) idolatry, idols, image(s), teraphim, family idol
1a) a kind of idol used in household shrine or worship
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
ter'-a-fim.
See ASTROLOGY; DIVINATION; IMAGES.
Teraphim
Givers of prosperity, idols in human shape, large or small, analogous to the images of ancestors which were revered by the Romans. In order to deceive the guards sent by Saul to seize David, Michal his wife prepared one of the household teraphim, putting on it the goat’s-hair cap worn by sleepers and invalids, and laid it in a bed, covering it with a mantle. She pointed it out to the soldiers, and alleged that David was confined to his bed by a sudden illness (1 Sam. 19:13-16). Thus she gained time for David’s escape. It seems strange to read of teraphim, images of ancestors, preserved for superstitious purposes, being in the house of David. Probably they had been stealthily brought by Michal from her father’s house. “Perhaps,” says Bishop Wordsworth, “Saul, forsaken by God and possessed by the evil spirit, had resorted to…
This word occurs only in the plural, and denotes images connected with magical rites. The derivation of the name is obscure. In one case -- (1 Samuel 19:13,16) --a single statue seems to be intended by the plural. The teraphim, translated "images" in the Authorized Version, carried away from Laban by Rachel were regarded by Laban as gods, and it would therefore appear that they were used by those who added corrupt practices to the patriarchal religion. Teraphim again are included among Micah’s images. (Judges 17:3-5; 18:17,18,20) Teraphim were consulted for oracular answers by the Israelites, (Zechariah 10:2) comp. Judg 18:5,6;
Small idols or superstitious figures, from the possession, adoration, and consultation of which extraordinary benefits were expected. See margin 2Ki 23.24; Ezekiel 21.21. The Eastern people are still much addicted to this superstition of talismans. The ancient teraphim appear to have been household gods, and their worship was sometimes blended with that of Jehovah, Jud 17:1-13.
They seem in one case to have resembled the human form in shape and size, 1Sa 19:13,16. The images of Rachel, Ge 31:19,30, were teraphim. So Jud 17:5 18:14, 20 Ho 3:4.
פָּצַר (patsar) is a Hebrew verb meaning to push or press. It can refer to physical actions in the Qal form, while the Hiphil form conveys a sense of insolence or arrogance. The entries highlight its figurative use to indicate a dulling or stunning effect.
[פָּצַר] vb. push, press
Qal push, press, upon physically
Hiph. to display pushing
base
H6484 פָּצַר push, press
6484 patsar paw-tsar'
a primitive root; to peck at, i.e. (figuratively) stun or
dull:--press, urge, stubbornness.
פָּצַר (pa.tsar) — to press.
1) to press, push
1a) (Qal) to push, press
1b) (Hiphil) be insolent, display pushing (arrogance, presumption)
V-Hiphil-Ptc — Verb · Hiphil · infinitive construct commonHVhcc
→ General scriptures concerning Ex 5:2; 14:11,12; 17:7; Nu 15:30; 16:41; 21:5; De 6:16; 29:19,20; 1Ki 20:28; 22:24; Job 15:25; Ps 19:13; 131:1; Pr 18:12,13; 25:6,7; Isa 5:18-25; 10:15; 14:13,14; 28:14-18,22; 29:15,16,20; 45:9,10; 58:3; 65:5; Jer 23:34; Mt 4:5-7; Lu 4:9-11; 12:18-20; 14:7-11; 18:11,12…
- A characteristic of the wicked
- A characteristic of Antichrist
- EXHIBITED IN
. Opposing God
Job 15:25,26
. Wilful commission of sin
. Self-righteousness
. Spiritual pride
. Esteeming our own ways right
. Seeking precedence
. Planning for the future
יַעַן (ya`an) is primarily a conjunction or preposition meaning 'because' or 'on account of.' It conveys purpose or intention, indicating reasons or causes in sentences. The entries consistently emphasize its use in this context, with no significant disagreement among lexicons.
יַעַן 95 prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
base
H3282 יַעַן prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
3282 ya`an yah'-an
from an unused root meaning to pay attention; properly, heed;
by implication, purpose (sake or account); used adverbially to
indicate the reason or cause:--because (that), forasmuch (+
as), seeing then, + that, + wheras, + why.
יַעַן (ya.an) — because.
conj
1) because, therefore, because that, on account of
prep
2) because of, on account of
3) why (with interrogative pron)
Conj — ConjunctionHC
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
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…
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
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp2ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…