Ezekiel 18:25 — Word Study
WLCוַאֲמַרְתֶּ֕ם לֹ֥א יִתָּכֵ֖ן דֶּ֣רֶךְ אֲדֹנָ֑י שִׁמְעוּ־ נָא֙ בֵּ֣ית יִשְׂרָאֵ֔ל הֲדַרְכִּי֙ לֹ֣א יִתָּכֵ֔ן הֲלֹ֥א דַרְכֵיכֶ֖ם לֹ֥א יִתָּכֵֽנוּ׃
BSAYet you sayʼâmar The wayderek [path, journey] of the LordʼĂdônây [Adonay, the sovereign God] is notlôʼ justtâkan▸ [right, fair, equal] Hearshâmaʻ nownâʼ O housebayith [family, people] of IsraelYisrâʼêl [God's chosen nation] Is it My wayderek [manner, conduct] that is unjustlôʼ [not righteous, unbalanced] Is it notlôʼ your waysderek [actions, behaviors] that are unjustlôʼ [unequal, unrighteous]
| Greek | English | Parsing |
|---|---|---|
| וַאֲמַרְתֶּ֕ם | and you say | Verb, Qal, sequential perfect second person masculine plural |
| לֹ֥א | not | Particle |
| יִתָּכֵ֖ן | it is correct | Verb, Niphal, imperfect third person masculine singular |
| דֶּ֣רֶךְ | [the] way of | Noun common, both singular construct |
| אֲדֹנָ֑י | [the] Lord | Noun proper |
| שִׁמְעוּ־ | listen | Verb, Qal, imperative second person masculine plural |
| נָא֙ | please | Particle |
| בֵּ֣ית | O house of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| הֲדַרְכִּי֙ | ¿ way my | Particle, noun common both singular construct, suffix |
| לֹ֣א | not | Particle |
| יִתָּכֵ֔ן | is it correct | Verb, Niphal, imperfect third person masculine singular |
| הֲלֹ֥א | ¿ not | Particle, particle |
| דַרְכֵיכֶ֖ם | ways your | Noun common masculine plural construct, suffix |
| לֹ֥א | not | Particle |
| יִתָּכֵֽנוּ׃ | are they correct | Verb, Niphal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet you say, ‘The way of the Lord is not just.’ Hear now, O house of Israel: Is it My way that is unjust? Is it not your ways that are unjust? |
| KJV | ¶ Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? |
| ASV | Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel: Is not my way equal? are not your ways unequal? |
| YLT | And ye have said, Not pondered is the way of the Lord. Hear, I pray you, O house of Israel, My way — is it not pondered? Are not your ways unpondered? |
| WEB | “Yet you say, ‘The way of the Lord is not equal.’ Hear now, house of Israel: Is my way not equal? Aren’t your ways unequal? |
| BBE | But you say, The way of the Lord is not equal. Give ear, now, O children of Israel; is my way not equal? are not your ways unequal? |
Where they part company is in the rendering of יִּתָּכֵ֖ן — see How Translations Differ.
The structure includes a main assertion followed by imperatives and rhetorical questions, emphasizing the contrast between God's justice and Israel's behavior.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Ezekiel 18:25
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 — God's Justice and Israel's Complaintgenerated
Ezekiel 18:25 presents a dialogue where God challenges the Israelites' claim that His ways are unjust. He invites them to reflect on their own actions and the true nature of justice. This passage is part of a larger discourse on righteousness and accountability, emphasizing that God’s judgments are fair and equitable, contrasting with the behaviors of His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 18:29 | Yet the house of Israel says, ‘The way of the Lord is not just.’ Are My ways unjust, O house of Israel? Is it not your ways that are unjust? |
| 2 | Ezekiel 33:17–20 | Yet your people say, ‘The way of the Lord is not just.’ But it is their way that is not just. |
| 3 | Job 32:2 | This kindled the anger of Elihu son of Barachel the Buzite, of the family of Ram. He burned with anger against Job for justifying himself rather than God, |
| 4 | Job 34:5–10 | For Job has declared, ‘I am righteous, yet God has deprived me of justice. |
| 5 | Job 35:2 | “Do you think this is just? You say, ‘I am more righteous than God.’ |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — יִּתָּכֵ֖ן, yi.ta.Khengenerated
The verb תָּכַן (takan) means to measure or evaluate, indicating correctness or fairness. In this context, it prompts the question of whether God's ways are just, or if it is the people's actions that are unjust. The Niphal form suggests a passive or reflexive nuance, implying that the subject is being evaluated rather than performing the action directly.
This word appears infrequently, only 18 times, underscoring its specific application here. The challenge posed by the prophet is not merely rhetorical; it demands self-examination from the audience regarding their moral and ethical conduct.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as it is correct, which aligns with the KJV's is it right and the ASV's is it just, all capturing the essence of evaluation regarding justice.
Sentence Structuregenerated
The verse consists of a series of clauses, with the main clause introducing Israel's complaint followed by a rhetorical question directed at them. The structure emphasizes the contrast between God's just ways and the unjust actions of the people.
The finite verb שִׁמְעוּ (shim'u), listen, commands attention, leading into the questions that follow. This imperative form sets the tone for the urgent call to self-reflection.
Septuagint Backgroundgenerated
The Septuagint translates יִּתָּכֵ֖ן with κατευθύνει, suggesting a focus on directing or guiding, which may imply a more active role in determining justice. This choice reflects a different nuance in understanding God's justice as not merely passive but actively guiding His people toward righteousness.
This translation choice indicates a slight interpretive shift, emphasizing God's role in directing justice rather than merely evaluating it.
In plain words — the whole versegenerated
Ezekiel 18:25 shows God responding to Israel's claim that His ways are unfair. He asks them to consider whether it is His ways that are unjust or their own actions. This passage emphasizes the importance of self-reflection regarding justice.
Frequently Asked Questionsgenerated
This reflects Israel's complaint about God's justice, suggesting they believe His actions are unfair compared to their own understanding of justice.
God challenges them to examine their own actions, implying that it is their ways that are unjust, not His.
Self-examination is crucial for understanding one's own moral standing in relation to God's standards of justice.
The passage teaches that true justice comes from God and that individuals must reflect on their own actions to align with His standards.
Reflection Questionsgenerated
- In what ways might I be misunderstanding God's justice in my own life?
- How can I better align my actions with God's standards of righteousness?
- What steps can I take to reflect on my behaviors and their alignment with God's ways?
- How does this passage challenge my views on fairness and justice?
The early church on this verse — how the Fathers read it
Early church fathers like Jerome and John Cassian reference this verse to discuss God's justice and human accountability.
And you said: The way of the Lord is not fair. Hear, O house of Israel: Is not my way fair? Are not your ways unfair? Give reasons why the judgment of the Lord is just.Early Church Fathers on Ezekiel 18 →
When we have made the Lord’s yoke heavy and hard to us, we at once complain in a blasphemous spirit of the hardness and roughness of the yoke itself or of Christ who lays it on us.Early Church Fathers on Ezekiel 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 18:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYet ye say,.... Notwithstanding these plain instances, which show the equity of God in his proceedings, and vindicate his justice in the dispensations of his providence; yet such was the blindness
Read John Gill on Ezekiel 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? Yet ye say, The way of the Lord is not equal.
Read Robert Jamieson on Ezekiel 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYet ye say; you persist in your hard, unjust, and ungodly sentiments of an inequality in my ways, and are not afraid to speak as much. The way: it were too much for sinners to charge God with inequality in a single act, but here are some dare censure the way, the whole management of affairs. Of the Lord: strange frowardness! own him for Lord, yet condemn his government; grant his sovereign authority, and yet arraign the exercise of it! Is not equal; not right, steady, or consistent with his own declaration and law; so the Hebrew. This prodigiously wicked assertion they build upon a most gross ignorance, and intolerably proud conceit of their own righteousness: We, say they, are righteous…
Read Matthew Poole on Ezekiel 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 18:25 Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?Ver. 25. Yet ye say.] Ye will still hold your own, and no reason shall persuade you. A stubborn man standeth as a stake in a stream, lets all pass by him, but he standeth still where he was. Is not my way equal?] This he had said before but he saith it again, Dιςκαιτριςτακαλα. Cicero, aggravating the fact of a parricide, useth these words, Matrem tuam occidisti: quid dicam amplius? Matrem tuam occidisti - Thou hast killed thy mother, man: what should I say more? then hast killed thy mother, I tell thee. Are not your ways unequal?] They are so, and that…
Read John Trapp on Ezekiel 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) The way of the Lord is not equal.—The word means literally, weighed out, balanced. The accusation of the Israelites was still (here and in Ezekiel 18:29) that the Lord was arbitrary and unjust. His statement in reply is that He rewards and punishes according to eternal and immutable principles of right. Every man must reap that which he has sown. (Comp. Romans 2:5-10.)
Read Charles John Ellicott on Ezekiel 18 →CambridgeThe Cambridge Bible for Schools and Colleges25. Yet ye say, The way … equal] And ye say. The “way” of the Lord is the principle on which he acts, or his action on it, Isaiah 55:8, cf. ch. Ezekiel 33:17; Ezekiel 33:20. The objection of the people may really have been expressed (cf. Ezekiel 18:19). The prophet’s principle of the freedom of the individual and his independence was a novelty running counter to cherished notions of that age, notions corroborated by much that is seen in history and life. The instance of Korah, whose children perished with him for his sin, the case of Achan, whose transgression was imputed to the whole camp, the history of Jonathan, and no doubt multitudes of instances were familiar to the people where men…
Read Cambridge on Ezekiel 18 →Albert Barnes1798–1870Barnes' Notes on the BibleEqual - literally, “weighed out, balanced.” Man’s ways are arbitrary, God’s ways are governed by a self-imposed law, which makes all consistent and harmonious.
Read Albert Barnes on Ezekiel 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. The way of the Lord is not equal — This is an objection raised by some of his hearers to the novel argument which the prophet has just developed.
Read Daniel Denison Whedon on Ezekiel 18 →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
Yet you say, ‘The way of the Lord is not just.’ Hear now, O house of Israel: Is it My way that is unjust? Is it not your ways that are unjust?
“Yet you say, ‘The way of the Lord is not equal.’ Hear now, house of Israel: Is my way not equal? Aren’t your ways unequal?
Yet you say, ‘The way of the Lord is not just.’ Hear now, O house of Israel: Is it My way that is unjust? Is it not your ways that are unjust?
“Yet you say, ‘The Lord’s conduct is unjust!’ Hear, O house of Israel: Is my conduct unjust? Is it not your conduct that is unjust?
Tyndale line
¶ Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?
Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel: Is not my way equal? are not your ways unequal?
Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel: Is not my way equal? are not your ways unequal?
Yet ye say, The way of the LORD is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?
Yet ye say, The way of the Lord is not equall: heare now, O house of Israel. Is not my way equall? or are not your wayes vnequall?
Strictly literal
And ye say, The way of the Lord is not equal. Hear then, house of Israel. Is not my way equal? are not your ways unequal?
And ye have said, Not pondered is the way of the Lord. Hear, I pray you, O house of Israel, My way — is it not pondered? Are not your ways unpondered?
And you have said, The way of the Lord is not pondered. Now hear, O house of Israel, || My way—is it not pondered? Are not your ways unpondered?
Yet ye say, The way of the Lord is not equitable: hear now, O house of Israel, Is not my way equitable? is it not your ways which are not equitable?
But you say, 'The way of the Lord is not fair!' Listen, house of Israel! Are my ways unfair? Is it not your ways that are unfair?
From the Latin
And you have said: The way of the Lord is not right. Hear ye, therefore, O house of Israel: Is it my way that is not right, and are not rather your ways perverse?
Simplified
Even so you say, ‘What the Lord does isn't right.’ People of Israel, listen to me! Is it what I'm doing that isn't right? Isn't it what you're doing that isn't right?
But you say, The way of the Lord is not equal. Give ear, now, O children of Israel; is my way not equal? are not your ways unequal?
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, with 15 of the 16 words matching. This close alignment suggests a consistent understanding of the passage across these traditions, reinforcing the central theme of justice and accountability.
וַאֲמַרְתֶּ֕ם לֹ֥א יִתָּכֵ֖ן דֶּ֣רֶךְ אֲדֹנָ֑י שִׁמְעוּ־ נָא֙ בֵּ֣ית יִשְׂרָאֵ֔ל הֲדַרְכִּי֙ לֹ֣א יִתָּכֵ֔ן הֲלֹ֥א דַרְכֵיכֶ֖ם לֹ֥א יִתָּכֵֽנוּ׃
15 of the 16 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 Ezekiel 18:25
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.
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)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
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
תָּכַן (takan) is a Hebrew verb meaning to regulate, measure, or estimate. It encompasses actions like weighing, balancing, and adjusting to standards. The entries indicate various forms, including Qal (to estimate), Niphal (to be estimated), and Piel (to mete out). There are no significant disagreements among the lexicons regarding its meanings.
[תָּכַן] vb. regulate, measure, estimate
Qal estimate
Niph.
by him are actions estimated.
be adjusted to the standard, i.e. right, equitable
Pi. mete out
Pu. the silver which was measured out.
base
H8505 [תָּכַן] regulate, measure, estimate
8505 takan taw-kan'
a primitive root; to balance, i.e. measure out (by weight or
dimension); figuratively, arrange, equalize, through the idea
of levelling (ment. estimate, test):--bear up, direct, be
((un-))equal, mete, ponder, tell, weigh.
תָּכַן (ta.khan) — to measure.
1) to regulate, measure, estimate, ponder, balance, make even, level, weigh, be equal, be weighed out, test, prove
1a) (Qal) estimate (participle)
1b) (Niphal)
1b1) to be estimated
1b2) to be made even or right, be adjusted to the standard
1c) (Piel) to weigh out, mete out
1d) (Pual)
1d1) to be weighed out, be measured out
1d2) measured out (participle)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular constructHNcbsc
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…
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Part | N-cs | Suff — Particle · noun common both singular construct · suffixHTi/Ncbsc/Sp1bs
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
תָּכַן (takan) is a Hebrew verb meaning to regulate, measure, or estimate. It encompasses actions like weighing, balancing, and adjusting to standards. The entries indicate various forms, including Qal (to estimate), Niphal (to be estimated), and Piel (to mete out). There are no significant disagreements among the lexicons regarding its meanings.
[תָּכַן] vb. regulate, measure, estimate
Qal estimate
Niph.
by him are actions estimated.
be adjusted to the standard, i.e. right, equitable
Pi. mete out
Pu. the silver which was measured out.
base
H8505 [תָּכַן] regulate, measure, estimate
8505 takan taw-kan'
a primitive root; to balance, i.e. measure out (by weight or
dimension); figuratively, arrange, equalize, through the idea
of levelling (ment. estimate, test):--bear up, direct, be
((un-))equal, mete, ponder, tell, weigh.
תָּכַן (ta.khan) — to measure.
1) to regulate, measure, estimate, ponder, balance, make even, level, weigh, be equal, be weighed out, test, prove
1a) (Qal) estimate (participle)
1b) (Niphal)
1b1) to be estimated
1b2) to be made even or right, be adjusted to the standard
1c) (Piel) to weigh out, mete out
1d) (Pual)
1d1) to be weighed out, be measured out
1d2) measured out (participle)
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
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 | Part — Particle · particleHTi/Tn
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
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
תָּכַן (takan) is a Hebrew verb meaning to regulate, measure, or estimate. It encompasses actions like weighing, balancing, and adjusting to standards. The entries indicate various forms, including Qal (to estimate), Niphal (to be estimated), and Piel (to mete out). There are no significant disagreements among the lexicons regarding its meanings.
[תָּכַן] vb. regulate, measure, estimate
Qal estimate
Niph.
by him are actions estimated.
be adjusted to the standard, i.e. right, equitable
Pi. mete out
Pu. the silver which was measured out.
base
H8505 [תָּכַן] regulate, measure, estimate
8505 takan taw-kan'
a primitive root; to balance, i.e. measure out (by weight or
dimension); figuratively, arrange, equalize, through the idea
of levelling (ment. estimate, test):--bear up, direct, be
((un-))equal, mete, ponder, tell, weigh.
תָּכַן (ta.khan) — to measure.
1) to regulate, measure, estimate, ponder, balance, make even, level, weigh, be equal, be weighed out, test, prove
1a) (Qal) estimate (participle)
1b) (Niphal)
1b1) to be estimated
1b2) to be made even or right, be adjusted to the standard
1c) (Piel) to weigh out, mete out
1d) (Pual)
1d1) to be weighed out, be measured out
1d2) measured out (participle)
HVNi3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp