Amos 2:12 — Word Study
WLCוַתַּשְׁק֥וּ אֶת־ הַנְּזִרִ֖ים יָ֑יִן וְעַל־ הַנְּבִיאִים֙ צִוִּיתֶ֣ם לֵאמֹ֔ר לֹ֖א תִּנָּבְאֽוּ׃
BSABut you made the Naziritesnâzîyr [those consecrated to God, devoted ones] drinkshâqâh▸ wineyayin [fermented wine] and commandedtsâvâh■ [gave orders to, appointed] the prophetsnâbîyʼ [speakers for God, messengers] notlôʼ to prophesynâbâʼ▸ [to speak or sing under the divine spirit, to foretell]
| Greek | English | Parsing |
|---|---|---|
| וַתַּשְׁק֥וּ | and you made drink | Verb, Hiphil, sequential imperfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| הַנְּזִרִ֖ים | the Nazirites | Particle, noun gentilic masculine plural absolute |
| יָ֑יִן | wine | Noun common, masculine singular absolute |
| וְעַל־ | and to | Conjunction, preposition |
| הַנְּבִיאִים֙ | the prophets | Particle, noun common masculine plural absolute |
| צִוִּיתֶ֣ם | you commanded | Verb, Piel, perfect second person masculine plural |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| לֹ֖א | not | Particle |
| תִּנָּבְאֽוּ׃ | you must prophesy | Verb, Niphal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “But you made the Nazirites drink wine and commanded the prophets not to prophesy. |
| KJV | But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not. |
| ASV | But ye gave the Nazirites wine to drink, and commanded the prophets, saying, Prophesy not. |
| YLT | And ye cause the Nazarites to drink wine, And on the prophets ye have laid a charge, Saying, 'Do not prophecy!' |
| WEB | “But you gave the Nazirites wine to drink, and commanded the prophets, saying, ‘Don’t prophesy!’ |
| BBE | But to those who were separate you gave wine for drink; and to the prophets you said, Be prophets no longer. |
Where they part company is צִוִּיתֶם — see How Translations Differ.
The sentence consists of two main clauses connected by a conjunction, each detailing a specific action against the Nazirites and the prophets.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁקָה
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 — Amos 2:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment Against Israelgenerated
Amos 2:12 reveals the LORD's condemnation of Israel for their actions against those dedicated to Him. The Nazirites, who were to live a life of abstinence and devotion, were made to drink wine, violating their vows. Additionally, the prophets, who spoke God's messages, were commanded to remain silent, obstructing their divine role. This reflects a broader theme of Israel's rebellion against God's appointed leaders, as seen in the verses surrounding this declaration.
Cross References
The Key Word — נָזִיר, ha.ne.zi.Rimgenerated
The term נָזִיר (nazir) refers to someone consecrated or devoted to God, often taking a vow to abstain from wine and other defilements. This word emphasizes the spiritual commitment and separation from worldly pleasures that Nazirites undertake in their service to God.
In this verse, the use of נָזִיר highlights the severity of Israel's actions in forcing those set apart for God to compromise their vows, illustrating a profound disrespect for their commitment and the divine order.
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 verbs תַּשְׁק֥וּ and צִוִּיתֶם govern the two main actions in the verse: making the Nazirites drink and commanding the prophets. The structure emphasizes the twofold transgression against both Nazirites and prophets.
The sentence is constructed with a main clause followed by two objects, indicating the direct actions taken against the Nazirites and the prophets, highlighting the severity of Israel's disobedience.
Septuagint Backgroundgenerated
The Septuagint translates נָזִיר as ἡγιασμένους, which conveys the idea of being consecrated or sanctified. This choice underscores the sacred nature of the Nazirites and the gravity of their violation.
The Greek word for צִוִּיתֶם is ἐνετέλλεσθε, which also carries the connotation of giving a command, aligning closely with the Hebrew intent of the verse.
In plain words — the whole versegenerated
Amos 2:12 shows that the people of Israel made the Nazirites, who were dedicated to God, drink wine, which broke their vows. They also commanded the prophets not to speak God's messages. This reflects a serious disregard for those set apart for God's service.
Frequently Asked Questionsgenerated
A Nazirite is someone who is consecrated to God, often taking a vow to abstain from wine and other defilements, dedicating themselves to God's service.
Forcing Nazirites to drink wine violated their vows of abstinence, showing a blatant disrespect for their spiritual commitments.
Prophets are messengers for God, speaking His words and delivering His messages to the people, often calling for repentance and faithfulness.
Commanding prophets not to prophesy silences God's voice among the people, obstructing the delivery of divine messages and guidance.
Reflection Questionsgenerated
- In what ways might I be disregarding those who are set apart for God's service in my own life?
- How can I ensure that I am listening to and respecting God's messages delivered through His prophets today?
- What commitments have I made to God, and how can I honor them more faithfully?
- How might I respond when I see others attempting to silence God's voice in their lives or communities?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to illustrate the consequences of Israel's actions against those dedicated to God. Quotations from Jerome highlight the significance of Nazirites and prophets.
Samson and Samuel drank neither wine nor strong drink, for they were children of promise and conceived in abstinence and fasting.Early Church Fathers on Amos 2 →
Is it not so, sons of Israel, says the Lord, that you offered wine to the Nazarenes and sent commands to the prophets, saying: Do not prophesy. Likewise, the Septuagint.Early Church Fathers on Amos 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 2:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut ye gave the Nazarites wine to drink,.... Contrary to their vow and calling, and in contempt of it, and to make them like themselves; they either persuaded them, or forced them to it: and
Read John Gill on Amos 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not. But ye gave the Nazarites wine to drink - ye so despised these my favours as to tempt the Nazarite to break his vow.
Read Robert Jamieson on Amos 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut ye, for whose benefit both Nazarites and prophets were raised, you who should have heard their word, and imitated their example, gave the Nazarites wine; importuned, urged, or it may be (as is the custom of excessive drinkers) forced them to drink wine, to violate their vow, and contemn God’ s law too, ,4. Commanded: by this passage it appears that they were men in authority who did this; it is not probable that mean persons who had no authority would enjoin silence on the prophets, . It is evident Amaziah was chief priest in Beth-el, and by virtue of his jurisdiction there silenceth the prophet. The prophets; the true, faithful, and plain-dealing prophets, who rebuked their sins…
Read Matthew Poole on Amos 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 2:12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.Ver. 12. But ye gave the Nazarites wine to drink] Opponit iam Propheta pessimam gratiam, saith Gualther. Here was the ill requital they made the Lord for all his benefits; they corrupted his young Nazarites (as buzzards snatch up young lapwings) and silenced his prophets, or enjoined them at least to meddle with toothless truths only, to preach placentia; pleasing things, threatening them if they did otherwise (for so the original importeth) that so they might sin without control, and go to hell without hindrance. This God heavily here complains of, as a horrible ingratitude. To render good…
Read John Trapp on Amos 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11, 12) God added to the mercies of His providence, the transcendent blessings of special revelation. The prophets of Israel were numerous, and renowned, and exposed to frequent persecution, e.g., the cases of Micaiah, Elijah, and others. “The Nazarite vow to abstain from wine, which, in the earliest case, that of Samson, appears a life-long vow, was undoubtedly a religious protest against Canaanite civilisation in favour of the simple life of ancient times.” (W. R. Smith, Prophets of Israel, p. 84.) The Nazarite was, moreover, a link between the prophet and the priest, upon whom, without hereditary rank or sacerdotal rite, great privileges were bestowed. The assault upon both is highly…
Read Charles John Ellicott on Amos 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. But ye gave the Nazarites wine] This was expressly forbidden in the laws of their institution. See Numbers 6:1-3. Prophesy not.] They would not worship God, and they would not hear the voice of his prophets.
Read AdamClarke on Amos 2 →
CambridgeThe Cambridge Bible for Schools and Colleges12. But the Israelites had refused to respect either. They had tempted the Nazirites to break their vow; and had striven to silence the prophets. Ye shall not prophesy] Cf. 1 Kings 22:13-28 (Micaiah); Amos 7:13; Amos 7:16; Hosea 9:8; Isaiah 30:10-11; Micah 2:6; Jeremiah 11:21; Jeremiah 20:7-10.
Read Cambridge on Amos 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut ye gave the Nazarites wine to drink - Literally, “and,” (this, on their part, was the consequence of what God did for them) “ye caused the Nazarites to drink wine.” God appointed; Israel strove to undo His appointment.
Read Albert Barnes on Amos 2 →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
“But you made the Nazirites drink wine and commanded the prophets not to prophesy.
“But you gave the Nazirites wine to drink, and commanded the prophets, saying, ‘Don’t prophesy!’
“But you made the Nazirites drink wine and commanded the prophets not to prophesy.
“But you made the Nazirites drink wine; you commanded the prophets, ‘Do not prophesy!’
Tyndale line
But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.
But ye gave the Nazirites wine to drink, and commanded the prophets, saying, Prophesy not.
But ye gave the Nazirites wine to drink; and commanded the prophets, saying, Prophesy not.
But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.
But ye gaue the Nazarites wine to drinke, and commanded the Prophetes, saying, Prophecie not.
Strictly literal
And ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.
And ye cause the Nazarites to drink wine, And on the prophets ye have laid a charge, Saying, 'Do not prophecy!'
“And you cause the Nazarites to drink wine, || And on the prophets you have laid a charge, || Saying, Do not prophesy!
But ye have given the nazarites wine to drink; and concerning the prophets have ye commanded, saying, Ye shall not prophesy.
But you persuaded the Nazirites to drink wine and commanded the prophets not to prophesy.
From the Latin
And you will present wine to the Nazarites: and command the prophets, saying: Prophesy not.
Simplified
But you made the Nazirites sin by drinking wine, and you told the prophets, “Don't tell us what God says.”
But to those who were separate you gave wine for drink; and to the prophets you said, Be prophets no longer.
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 states, "But you made the Nazirites drink wine and commanded the prophets not to prophesy." The Septuagint largely agrees with the Masoretic Text, matching 9 of the 10 words, although it presents them in a different order and structure. The Dead Sea Scrolls (4Q78) also agree with the Masoretic Text, preserving similar phrases, although parts of the text are either restored or supplied by an editor. Overall, the primary witnesses show agreement on the content of Amos 2:12, with minor variations in wording and order.
וַתַּשְׁק֥וּ אֶת־ הַנְּזִרִ֖ים יָ֑יִן וְעַל־ הַנְּבִיאִים֙ צִוִּיתֶ֣ם לֵאמֹ֔ר לֹ֖א תִּנָּבְאֽוּ׃
9 of the 10 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.
[ותשקו] [את] [הנזרים] [יין] [ועל] [הנביאים] [צויתמה] לאמור [לוא] [תנבאו]
nothing on the leather here — 1 partly restored, 9 supplied entire by an editor.
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 Amos 2:12
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 שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
Conj | V-Hiphil-ConsecImperf-2mp — Verb · Hiphil · sequential imperfect second person masculine pluralHc/Vhw2mp
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
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
נָזִיר (naziyr) refers to one who is consecrated or devoted, often associated with the Nazirite vow involving abstinence from wine, contact with corpses, and cutting hair. The term can also describe an unpruned vine. It is derived from a root meaning 'to separate' and is linked to the concept of dedication.
נָזִיר n.m. one consecrated, devoted
of prince, ruler, as consecrated
specif. of one dedicated to י׳ by vow involving abstinence fr. intoxicants, fr. touching corpse, and fr. cutting hair, devotee, Nazirite
= untrimmed vine
base
H5139 נָזִיר one consecrated, devoted
5139 naziyr naw-zeer'
or nazir {naw-zeer'}; from 5144; separate, i.e. consecrated
(as prince, a Nazirite); hence (figuratively from the latter)
an unpruned vine (like an unshorn Nazirite):--Nazarite (by a
false alliteration with Nazareth), separate(-d), vine
undressed.
see HEBREW for 05144
נָזִיר (na.zir) — Nazirite.
1) consecrated or devoted one, Nazarite
1a) consecrated one
1b) devotee, Nazarite
1c) untrimmed (vine)
Also named: ne.zer (נֵ֫זֶר ": consecration" H5145)
Art | N-mp — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
N-ms — Noun common · masculine singular absoluteHNcmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
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
HC/R — Conjunction · prepositionHC/R
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God’s Spirit, were…
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Perf-2mp — Verb · Piel · perfect second person masculine pluralHVpp2mp
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
V-Niphal-Imperf-2mp — Verb · Niphal · imperfect second person masculine pluralHVNi2mp
