Ecclesiastes 10:20 — Word Study
WLCגַּ֣ם בְּמַדָּֽעֲךָ֗ מֶ֚לֶךְ אַל־ תְּקַלֵּ֔ל וּבְחַדְרֵי֙ מִשְׁכָּ֣בְךָ֔ אַל־ תְּקַלֵּ֖ל עָשִׁ֑יר כִּ֣י ע֤וֹף הַשָּׁמַ֙יִם֙ יוֹלִ֣יךְ אֶת־ הַקּ֔וֹל וּבַ֥עַל כְּנָפַ֖יִם יַגֵּ֥יד דָּבָֽר׃
BSADo notʼal [revile, speak evil of] curseqâlal▸ ◂the kingmelek [ruler, monarch] evengam in your thoughtsmaddâʻ [mind, innermost being] [or]ʼal curseqâlal▸ the richʻâshîyr [wealthy, noble] even in your bedroomcheder [private chamber, inner room] forkîy a birdʻôwph [fowl, winged creature] of the airshâmayim [heavens, sky] your wordsqôwl [voice, speech] and a winged creaturebaʻal [possessor of wings] may reportnâgad▸ [tell, declare] your speechdâbâr [words, matter]
| Greek | English | Parsing |
|---|---|---|
| גַּ֣ם | also | Adverb |
| בְּמַדָּֽעֲךָ֗ | in mind your | Preposition, noun common masculine singular construct, suffix |
| מֶ֚לֶךְ | a king | Noun common, masculine singular absolute |
| אַל־ | may not | Particle |
| תְּקַלֵּ֔ל | you curse | Verb, Piel, jussive second person masculine singular |
| וּבְחַדְרֵי֙ | and in [the] chambers of | Conjunction, preposition, noun common masculine plural construct |
| מִשְׁכָּ֣בְךָ֔ | lying down your | Noun common masculine singular construct, suffix |
| אַל־ | may not | Particle |
| תְּקַלֵּ֖ל | you curse | Verb, Piel, jussive second person masculine singular |
| עָשִׁ֑יר | a rich [person] | Adj |
| כִּ֣י | for | Particle |
| ע֤וֹף | bird of | Noun common, masculine singular construct |
| הַשָּׁמַ֙יִם֙ | the heavens | Particle, noun common masculine plural absolute |
| יוֹלִ֣יךְ | it will carry | Verb, Hiphil, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַקּ֔וֹל | the sound | Particle, noun common masculine singular absolute |
| וּבַ֥עַל | and an owner | Conjunction, noun common masculine singular absolute |
| כְּנָפַ֖יִם | of wings | Noun common, feminine dual absolute |
| יַגֵּ֥יד | it will tell | Verb, Hiphil, imperfect third person masculine singular |
| דָּבָֽר׃ | [the] matter | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not curse the king even in your thoughts, or curse the rich even in your bedroom, for a bird of the air may carry your words, and a winged creature may report your speech. |
| KJV | ¶ Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. |
| ASV | Revile not the king, no, not in thy thought; and revile not the rich in thy bedchamber: for a bird of the heavens shall carry the voice, and that which hath wings shall tell the matter. |
| YLT | Even in thy mind a king revile not, And in the inner parts of thy bed-chamber Revile not the rich: For a fowl of the heavens causeth the voice to go, And a possessor of wings declareth the word. |
| WEB | Don’t curse the king, no, not in your thoughts; and don’t curse the rich in your bedroom, for a bird of the sky may carry your voice, and that which has wings may tell the matter. |
| BBE | Say not a curse against the king, even in your thoughts; and even secretly say not a curse against the man of wealth; because a bird of the air will take the voice, and that which has wings will give news of it. |
Translations agree on the use of תְּקַלֵּ֔ל as curse — see How Translations Differ.
The verse contains a main clause followed by two subordinate clauses that provide reasons for the prohibition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָלַל
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 — Ecclesiastes 10:20
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 — Wisdom in Speechgenerated
Ecclesiastes 10:20 advises against cursing the king or the rich, even in private thoughts, as such words may be carried away and reported. This reflects a broader theme in Ecclesiastes about the importance of wisdom in speech and the potential repercussions of our words. The surrounding verses discuss the nature of leadership and the consequences of laziness, setting a context of caution in how one speaks about authority and wealth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 22:28 | You must not blaspheme God or curse the ruler of your people. |
| 2 | Isaiah 8:21 | They will roam the land, dejected and hungry. When they are famished, they will become enraged; and looking upward, they will curse their king and their God. |
| 3 | Acts 23:5 | “Brothers,” Paul replied, “I was not aware that he was the high priest, for it is written: ‘Do not speak evil about the ruler of your people.’ ” |
| 4 | Ecclesiastes 7:21–22 | Do not pay attention to every word that is spoken, or you may hear your servant cursing you. |
| 5 | Luke 19:40 | “I tell you,” He answered, “if they remain silent, the very stones will cry out.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תְּקַלֵּ֔ל, te.ka.Lelgenerated
The verb תְּקַלֵּ֔ל (te.ka.Lel) is a jussive form of the root קָלַל (qalal), meaning 'to curse' or 'to make light of.' It conveys the idea of bringing contempt upon someone or something. In this verse, it is directed towards the king and the rich, emphasizing the seriousness of such actions even in private thoughts.
The use of the jussive form indicates a command or strong suggestion, urging the listener not to engage in such behavior. This highlights the potential consequences of negative speech and the importance of maintaining respect for those in authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses curse for תְּקַלֵּ֔ל.
Sentence Structuregenerated
The main clause of the verse is governed by the finite verb תְּקַלֵּ֔ל, you curse, which is followed by two phrases: an infinitive phrase indicating what is being cursed, and a prepositional phrase describing where the cursing occurs. The structure emphasizes the prohibition against cursing in both public and private settings.
The syntax indicates that the speaker is warning against negative thoughts and words directed towards authority figures, suggesting that even private thoughts can have public consequences.
Septuagint Backgroundgenerated
In the Septuagint, תְּקַלֵּ֔ל is rendered as καταράση (katarasē), which carries a similar meaning of cursing or speaking ill of someone. This choice reflects a consistent understanding of the seriousness of negative speech in both the Hebrew and Greek traditions.
The translation also emphasizes the potential repercussions of such speech, aligning with the original Hebrew's warning.
In plain words — the whole versegenerated
Ecclesiastes 10:20 warns against cursing the king or the rich, even in private thoughts, because such words can be overheard and reported. This reflects the importance of being cautious with our speech, especially regarding those in authority.
Frequently Asked Questionsgenerated
To curse means to speak negatively or wish harm upon someone, which is cautioned against in this verse.
Even private thoughts or words can have consequences, as they may be overheard or reported.
This verse encourages careful consideration of our words, especially regarding authority and wealth, reminding us to speak respectfully.
It is part of a broader discussion on wisdom and folly, emphasizing the importance of wise speech in all areas of life.
Reflection Questionsgenerated
- In what ways do I need to be more mindful of my words regarding authority figures?
- How can I practice speaking positively about others, especially those in positions of power?
- What are some examples of how negative speech can have unintended consequences?
- How does this verse challenge me to reflect on my thoughts and attitudes towards wealth?
The early church on this verse — how the Fathers read it
Early church writers referenced this verse to discuss the importance of speech and respect for authority. Here are their insights.
If then those things, which are spoken in secret against you that are kings, are not hidden, is it not incredible that I should have spoken against you in the presence of a king and of so many bystanders?Early Church Fathers on Ecclesiastes 10 →
Generally one is advised not to say bad things about others. A curse is nothing else but a wish for something bad.…The word cautions against slander.Early Church Fathers on Ecclesiastes 10 →
"Even in your thoughts do not curse a king, and in your bed-chamber do not curse the rich, for a bird of the skies may carry the sound, and some winged creature may betray the matter.Early Church Fathers on Ecclesiastes 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 10:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCurse not the king; no, not in thy thought,.... Though he is a child, and unskilful in government, gives himself to his passions and pleasures, and neglects the affairs of the kingdom; yet be so far
Read John Gill on Ecclesiastes 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCurse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. Thought - literally, consciousness.
Read Robert Jamieson on Ecclesiastes 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCurse not the king. Having spoken of the miscarriages of kings, he now gives a caution to their subjects, that they should not thence take occasion to speak irreverently or contemptuously of them, or wish or design any evil against their persons or government; for though vices may be condemned, wheresoever they are, yet both reverence and obedience are due to magistrates, as they are God’ s vicegerents and ordinances, notwithstanding their vices, as is manifest from , &c.; , &c. In thy thought; in the most secret manner, by giving way to such thoughts or affections; for these will very probably break forth into such words and practices. Curse not the rich; the princes or governors under the…
Read Matthew Poole on Ecclesiastes 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 10:20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.Ver. 20. Curse not the king, no not in thy thought.] Or, In thy conscience; but in this or any other kind, “ Turpe quid acturus, te sine teste time.” - Auson. The present government is ever grievous, and nothing more usual than to grudge against it; but take heed of wishing hurt to rulers (thought is not free), much more of uttering it, though in hugger mugger. Kings have long ears, heavy hands; walls also and hedges have ears. Some may overhear thee, as Mordecai did the two traitors, or thou…
Read John Trapp on Ecclesiastes 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Thought.—A word of later Hebrew, found only in Daniel and Chronicles. That which hath wings.—Literally, master of wings; and so also Proverbs 1:17. (Comp. “master of the tongue,” Ecclesiastes 10:11.)
Read Charles John Ellicott on Ecclesiastes 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Curse not the king] Do not permit thyself even to think evil of the king; lest thy tongue at some time give vent to thy thoughts, and so thou be chargeable with treason. For a bird of the air shall carry the voice] Does he refer here to such fowls as the carrier pigeon, which were often used to carry letters under their wings to a great distance, and bring back answers? The Targum turns it curiously: "Do not speak evil of the king in thy conscience, nor in the secret of thy heart, nor in the most hidden place in thy house, curse not a wise man; for Raziel calls daily from heaven upon Mount Horeb, and his voice goes through the whole world; and Elijah, the great priest, goes…
Read AdamClarke on Ecclesiastes 10 →CambridgeThe Cambridge Bible for Schools and Colleges20. Curse not the king, no not in thy thought] The words paint, as from a painful experience, the all-pervading espionage, which, as in the delatores of the Roman Empire, associates itself naturally with the police of a despotic government. The wise man must recognise that espionage as a fact and gives his counsel accordingly, but it is not the less clear that the counsel itself conveys, in its grave irony, a condemnation of the practice. It may be noted that the addition of “curse not the rich” makes the irony clearer, and takes the maxim out of the hands of those who would read in it the serious condemnation of all independence of thought and speech in face of the “right divine of kings…
Read Cambridge on Ecclesiastes 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Curse not the king — Having said in rebuke of the tyrant all that is prudent, admonition of prudence is again given to the subject.
Read Daniel Denison Whedon on Ecclesiastes 10 →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
Do not curse the king even in your thoughts, or curse the rich even in your bedroom, for a bird of the air may carry your words, and a winged creature may report your speech.
Don’t curse the king, no, not in your thoughts; and don’t curse the rich in your bedroom, for a bird of the sky may carry your voice, and that which has wings may tell the matter.
Do not curse the king even in your thoughts, or curse the rich even in your bedroom, for a bird of the air may carry your words, and a winged creature may report your speech.
Do not curse a king even in your thoughts, and do not curse the rich while in your bedroom; for a bird might report what you are thinking, or some winged creature might repeat your words.
Tyndale line
¶ Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.
Revile not the king, no, not in thy thought; and revile not the rich in thy bedchamber: for a bird of the heavens shall carry the voice, and that which hath wings shall tell the matter.
Curse not the king, no, not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.
Curse not the king, no not in thy thought; and curse not the rich in thy bed-chamber: for a bird of the air will carry the voice, and that which hath wings will tell the matter.
Curse not the King, no not in thy thought, neither curse the rich in thy bed chamber: for the foule of the heauen shall carie the voice, and that which hath wings, shall declare the matter.
Strictly literal
Curse not the king, no, not in thy thought; and curse not the rich in thy bedchamber: for the bird of the air will carry the voice, and that which hath wings will tell the matter.
Even in thy mind a king revile not, And in the inner parts of thy bed-chamber Revile not the rich: For a fowl of the heavens causeth the voice to go, And a possessor of wings declareth the word.
Even in your mind do not revile a king, || And in the inner parts of your bed-chamber do not revile the rich: For a bird of the heavens causes the voice to go, || And a possessor of wings declares the word.
Even in thy thought thou must not curse a king; and in thy bed-chambers do not curse the rich; for a bird of the air can carry the sound, and that which hath wings can tell the word.
Do not curse the king, not even in your mind, and do not curse rich people in your bedroom. For a bird of the sky might carry your words; whatever has wings can spread the matter.
From the Latin
Detract not the king, no not in thy thought; and speak not evil of the rich man in thy private chamber: because even the birds of the air will carry thy voice, and he that hath wings will tell what thou hast said.
Simplified
Don't talk badly about the king, not even in your thoughts. Don't talk badly about leaders, even in the privacy of your bedroom. A bird may hear what you say and fly away to tell them.
Say not a curse against the king, even in your thoughts; and even secretly say not a curse against the man of wealth; because a bird of the air will take the voice, and that which has wings will give news 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 and the Septuagint largely agree in the wording of this verse, with 18 of the 20 words matched. This indicates a strong consistency in the transmission of this text, though the Septuagint's word order differs from the Hebrew.
גַּ֣ם בְּמַדָּֽעֲךָ֗ מֶ֚לֶךְ אַל־ תְּקַלֵּ֔ל וּבְחַדְרֵי֙ מִשְׁכָּ֣בְךָ֔ אַל־ תְּקַלֵּ֖ל עָשִׁ֑יר כִּ֣י ע֤וֹף הַשָּׁמַ֙יִם֙ יוֹלִ֣יךְ אֶת־ הַקּ֔וֹל וּבַ֥עַל כְּנָפַ֖יִם יַגֵּ֥יד דָּבָֽר׃
18 of the 20 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 Ecclesiastes 10:20
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
מַדָּע (madda`) refers to knowledge or thought, encompassing intelligence and consciousness. It is derived from the root meaning related to understanding. The term appears in contexts that emphasize the mind or place of knowledge, with an Aramaic equivalent noted as מַנְדַּע (man.da).
מַדָּע n.m. knowledge, thought
knowledge
place of knowledge, mind, (in our idiom also) thought
base
H4093 מַדָּע, מַדַּע
4093 madda` mad-daw'
or maddai {mad-dah'}; from 3045; intelligence or
consciousness:--knowledge, science, thought.
see HEBREW for 03045
מַדָּע (mad.da) — knowledge.
1) knowledge, thought
1a) knowledge
1b) mind, thought, place of knowledge
Aramaic equivalent: man.da (מַנְדַּע "knowledge" H4486)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
V-Piel-Juss-2ms — Verb · Piel · jussive second person masculine singularHVpj2ms
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
חֶ֫דֶר (cheder) refers to a chamber or room, often indicating an inner or innermost space. It is derived from a related term and encompasses meanings like parlour and inward part. The entries consistently highlight its literal use in contexts referring to physical spaces.
חֶ֫דֶר n.m. chamber, room
base
H2315 חֶ֫דֶר chamber, room
2315 cheder kheh'-der
from 2314; an apartment (usually literal):--((bed)
inner)chamber, innermost(-ward) part, parlour, + south, X
within.
see HEBREW for 02314
חֶ֫דֶר (che.der) — chamber.
chamber, room, parlour, innermost or inward part, within
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural constructHC/R/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִשְׁכָּב (mishkab) refers to a place of lying down, such as a bed or couch, and can also denote the act of lying, including sexual intercourse. It is derived from the root meaning to lie down. The term encompasses both literal and figurative uses, including references to sleep and bedrooms.
מִשְׁכָּב 46 n.m. place of lying, couch; act of lying
base
H4904 מִשְׁכָּב place of lying, couch; act of lying
4904 mishkab mish-kawb'
from 7901; a bed (figuratively, a bier); abstractly, sleep;
by euphemism, carnal intercourse:--bed((-chamber)), couch,
lieth (lying) with.
see HEBREW for 07901
מִשְׁכָּב (mish.kav) — bed.
1) a lying down, couch, bier, act of lying
1a) couch, bed
1b) act of lying, lying down or sleeping room, bedroom
1c) lying down (for sexual contact)
Aramaic equivalent: mish.kav (מִשְׁכַּב "bed" H4903)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
V-Piel-Juss-2ms — Verb · Piel · jussive second person masculine singularHVpj2ms
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
עָשִׁיר (ashiyr) means 'rich' and can refer to wealth in both a literal and figurative sense. It is primarily used as a noun to denote a rich person or the wealthy. The word is derived from another Hebrew root, but the entries do not provide further details on its usage in specific verses.
עָשִׁיר rich; usu. n. m. the rich
base
H6223 עָשִׁיר rich; usu. n. m. the rich
6223 `ashiyr aw-sheer'
from 6238; rich, whether literal or figurative
(noble):--rich (man).
see HEBREW for 06238
עָשִׁיר (a.shir) — rich.
adj
1) rich, wealthy
n
2) the rich, the wealthy, rich man
Adj — AdjHAamsa
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…
עוֹף (owph) refers to flying creatures, including birds and insects. It is derived from the root meaning to cover with wings, emphasizing the aspect of flight. The term encompasses various types of fowl and winged insects, and it is noted in the Aramaic as well. There are no significant disagreements among the lexicons regarding its meaning.
עוֹף 70 n.m. coll. flying creatures, fowls, insects
fowl, birds
winged insects
base
H5775 עוֹף flying creatures, fowls, insects . fowl, birds
. winged insects
5775 `owph ofe
from 5774; a bird (as covered with feathers, or rather as
covering with wings), often collectively:--bird, that flieth,
flying, fowl.
see HEBREW for 05774
עוֹף (oph) — bird.
1) flying creatures, fowl, insects, birds
1a) fowl, birds
1b) winged insects
Aramaic equivalent: oph (עוֹף "bird" H5776)
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…
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
kar'-i (nasa', nahagh): The English Versions of the Bible rendering of a number of Hebrew and Greek words, and it has several shades of meaning, of which the following are the most important:
(1) "To take up," "to bear," "to transport from one place to another," as, "to carry away handkerchiefs" (Ac 19:12), "to carry a corpse" (Ge 50:13), and "to be carried away by the wind" (Da 2:35).
(2) "To cause to go" or "come," "to lead," "to drive" as, "to be carried away to Babylon" (2Ki 20:17), "to be carried away to Pilate" (Mr 15:1), "to carry away cattle" (Ge 31:18), and…
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
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sound: In Isa 63:15 the King James Version has "the sounding of thy bowels," a painfully literal translation of hamon me'eykha, with the similar phrase, "my bowels shall sound like an harp," in Isa 16:11 (compare Jer 48:36). The intestines were considered a seat of emotion, and at times of great excitement were thought (in poetry, at least) to become tense and to give forth a musical sound. The Revised Version (British and American) (following the King James Version in Jer 48:36) substitutes "heart" for "bowels" in Isa 16:11, thus obscuring the figure but preserving the sense. In
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
on'-er.
See SHIPS AND BOATS, III, 2.
כָּנָף (kanaph) means 'wing' or 'extremity' and can refer to various edges or corners, such as those of a bird, garment, or building. It encompasses meanings like border, corner, and skirt, indicating both physical and metaphorical edges. The word is derived from a root that suggests an edge or extremity.
כָּנָף 109 n.f. wing, extremity
base
H3671 כָּנָף wing, extremity
3671 kanaph kaw-nawf'
from 3670; an edge or extremity; specifically (of a bird or
army) a wing, (of a garment or bed-clothing) a flap, (of the
earth) a quarter, (of a building) a pinnacle:--+ bird, border,
corner, end, feather(-ed), X flying, + (one an-)other,
overspreading, X quarters, skirt, X sort, uttermost part,
wing((-ed)).
see HEBREW for 03670
כָּנָף (ka.naph) — wing.
1) wing, extremity, edge, winged, border, corner, shirt
1a) wing
1b) extremity
1b1) skirt, corner (of garment)
HNcfda — Noun common · feminine dual absoluteHNcfda
wingz (kanaph; pterux): Biblical references to the wings of birds are common, especially in Psalms, many of them exquisitely poetical. Often the wings of an eagle are mentioned because they are from 7 to 9 feet in sweep, of untiring flight, and have strength to carry heavy burdens: so they became the symbol of strength and endurance. Ancient monuments and obelisks are covered with the heads of bulls, lions, different animals, and men even, to which the wings of an eagle were added to symbolize strength. Sometimes the wings of a stork are used to portray strong flight, as in the vision of Zechariah: "Then lifted I up mine eyes, and saw, and, behold, there came forth two women, and the wind was in their wings; now they had wings like the wings of a stork; and they lifted up the ephah between earth and heaven" (5:9). The wings of a dove symbolized love. Wings in the abstract typified…
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
See TALE.
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 absoluteHNcmsa
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in