Ezekiel 2:7 — Word Study
WLCוְדִבַּרְתָּ֤ אֶת־ דְּבָרַי֙ אֲלֵיהֶ֔ם אִֽם־ יִשְׁמְע֖וּ וְאִם־ יֶחְדָּ֑לוּ כִּ֥י מְרִ֖י הֵֽמָּה׃ פ
BSABut speakdâbar■ [declare, proclaim] My wordsdâbâr [messages, divine utterances] to themʼêl whetherʼim they listenshâmaʻ▸ [hear and obey, give ear] orʼim refusechâdal▸ to listenkîy [will not hear, forbear] for theyhêm are rebelliousmᵉrîy [by nature, characterized as, most rebellious, uncontrolled, in a state of rebellion]
| Greek | English | Parsing |
|---|---|---|
| וְדִבַּרְתָּ֤ | and you will speak | Verb, Piel, sequential perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| דְּבָרַי֙ | words my | Noun common masculine plural construct, suffix |
| אֲלֵיהֶ֔ם | to them | Preposition, suffix |
| אִֽם־ | whether | Particle |
| יִשְׁמְע֖וּ | they will listen | Verb, Qal, imperfect third person masculine plural |
| וְאִם־ | and or | Conjunction, particle |
| יֶחְדָּ֑לוּ | they will refrain | Verb, Qal, imperfect third person masculine plural |
| כִּ֥י | for | Particle |
| מְרִ֖י | [are] rebellious | Noun common, masculine singular absolute |
| הֵֽמָּה׃ פ | they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But speak My words to them, whether they listen or refuse to listen, for they are rebellious. |
| KJV | And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. |
| ASV | And thou shalt speak my words unto them, whether they will hear, or whether they will forbear; for they are most rebellious. |
| YLT | And thou hast spoken My words unto them, whether they hear or whether they forbear, for they [are] rebellious. |
| WEB | You shall speak my words to them, whether they will hear or whether they will refuse; for they are most rebellious. |
| BBE | And you are to give them my words, if they give ear to you or if they do not: for they are uncontrolled. |
All translations agree on the essential meaning of God's command to Ezekiel.
The sentence has a main command followed by conditional and reason clauses, clearly outlining Ezekiel's task and the context of the people's rebellion.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbדָבַר
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 2:7
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 Commission to Ezekielgenerated
Ezekiel 2:7 is part of God's instructions to Ezekiel, emphasizing the importance of delivering His messages to the people, despite their rebellious nature. This passage highlights the challenges faced by prophets in communicating divine truths to those who may not be receptive. Ezekiel is warned about the people's resistance, yet he is still tasked with the vital role of speaking God's words, as seen in the broader context of Ezekiel's prophetic mission.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 3:10–17 | “Son of man,” He added, “listen carefully to all the words I speak to you, and take them to heart. |
| 2 | Jeremiah 1:7–17 | But the LORD told me: “Do not say, ‘I am only a child.’ For to everyone I send you, you must go, and all that I command you, you must speak. |
| 3 | Jeremiah 23:28 | Let the prophet who has a dream retell it, but let him who has My word speak it truthfully. For what is straw compared to grain?” declares the LORD. |
| 4 | Jeremiah 26:2 | “This is what the LORD says: Stand in the courtyard of the house of the LORD and speak all the words I have commanded you to speak to all the cities of Judah who come to worship there. Do not omit a word. |
| 5 | Jonah 3:2 | “Get up! Go to the great city of Nineveh and proclaim to it the message that I give you.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — דִבַּרְתָּ֤, ve.di.bar.Tagenerated
The verb דִבַּר (dabar) means 'to speak' and is used in various contexts, including commands and declarations. It is a Piel form, indicating an intensive action, suggesting not just speaking but declaring or proclaiming with authority.
In this verse, Ezekiel is instructed to speak God's words, which emphasizes the weight and significance of the message he is to deliver. The command highlights the role of the prophet as a mouthpiece for God, conveying divine messages to a stubborn audience.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as But speak My words to them, which is consistent across the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb דִבַּרְתָּ֤ governs the sentence, indicating the action Ezekiel is to take. The structure includes a direct object דְּבָרַי֙ (My words) and a series of clauses that describe the conditions under which Ezekiel is to speak.
The sentence is constructed to emphasize the imperative nature of the command, with subordinate clauses detailing the people's potential responses — whether they listen or refrain.
Septuagint Backgroundgenerated
The Septuagint translates דִבַּרְתָּ֤ as λαλήσεις (lalēseis), which also means 'to speak' but carries a slightly different nuance, focusing on the act of speaking rather than the intensity of the declaration.
This choice reflects a broader interpretation of Ezekiel's role as a speaker of God's words, emphasizing the act of communication itself.
In plain words — the whole versegenerated
Ezekiel 2:7 tells us that God instructs Ezekiel to speak His words to the people, regardless of whether they listen or not, because they are rebellious. This highlights the challenge of delivering God's messages to those who may not want to hear them.
Frequently Asked Questionsgenerated
It indicates that they are resistant to God's messages and authority, often rejecting His words and commands.
Ezekiel's role as a prophet is to faithfully deliver God's messages, regardless of the people's response, as it is part of his divine commission.
It reflects a common theme in prophetic literature where prophets are sent to warn or instruct people who are often unwilling to listen.
We learn the importance of perseverance in sharing truth, even in the face of resistance or rejection.
Reflection Questionsgenerated
- How do I respond when I hear a message that challenges my beliefs or actions?
- What are some ways I can be more open to God's words in my life?
- In what situations might I be called to speak truth to others, even if they might not want to hear it?
- How can I support those who are sharing difficult truths in their communities?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the prophetic call and the nature of rebellion against God, illustrating its relevance in their teachings.
And you shall speak my words to them: if perhaps they will hear, and be afraid, or be quiet, since they are provokers. But you, son of man, hear what I speak to you.Early Church Fathers on Ezekiel 2 →
"Therefore you shall speak my words to them, if perhaps they may hear and be still, because they are provokers." Everyone who sins,Early Church Fathers on Ezekiel 2 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 2:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shall speak my words unto them,.... Not his own words, but those the Lord should put into his mouth.
Read John Gill on Ezekiel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. They are most rebellious - literally, 'rebellion' itself-its very essence.
Read Robert Jamieson on Ezekiel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt speak my words unto them; declaring what I shall show thee, and in words which I will put into thy mouth. Whether they will hear, or whether they will forbear: see . For they are most rebellious; Heb. rebellion in the abstract, by which the Hebrew (as some other languages do) expresseth the superlative degree, as we have it rightly translated.
Read Matthew Poole on Ezekiel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 2:7 And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they [are] most rebellious.Ver. 7. And thou shalt speak my words.] God’ s word must be spoken, however it be taken. Whether they will hear.] See Ezekiel 2:5. Christ, once at least, preached away the most of his hearers. Beza so delivered himself with that evidence and efficacy of truth in Colloquio Possiaceno, that Cardinal Lorrain wished that either he had been dumb, or that his hearers had been deaf. Too many of ours are so, &c. For they are most rebellious.] Heb., Rebellion, in the abstract, as if they had been transformed into sin’ s nature.
Read John Trapp on Ezekiel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Whether they will hear] Whether they receive the message, or persecute thee for it, declare it to them, that they may be without excuse.
Read AdamClarke on Ezekiel 2 →CambridgeThe Cambridge Bible for Schools and Colleges6. Thorns and briars, that pierce and wound, and scorpions, that strike and sting, are figures for intractable and injurious men. The prophet must understand their character and not fear them. though they be a rebellious] Rather: for they are. Stubborn opposition and injurious words may be expected of them; such conduct has always characterized them, for they are a rebellious house. Be not deceived by them nor dismayed before them, as if they were in the right and not thou; thou art in the right, and thou shalt speak my words to them (Ezekiel 2:7).
Read Cambridge on Ezekiel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Thou shalt speak my words — In spite of all the irritation naturally aroused by these piercing briers Ezekiel must not add one personal word to the message; nor must he keep back one syllable of it.
Read Daniel Denison Whedon on Ezekiel 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But speak My words to them, whether they listen or refuse to listen, for they are rebellious.
You shall speak my words to them, whether they will hear or whether they will refuse; for they are most rebellious.
But speak My words to them, whether they listen or refuse to listen, for they are rebellious.
You must speak my words to them whether they listen or not, for they are rebellious.
Tyndale line
And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious.
And thou shalt speak my words unto them, whether they will hear, or whether they will forbear; for they are most rebellious.
And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious.
And thou shalt speak my words to them, whether they will hear, or whether they will forbear: for they are most rebellious.
Therefore thou shalt speake my words vnto them: but surely they will not heare, neither will they in deede cease: for they are rebellious.
Strictly literal
And thou shalt speak my words unto them, whether they will hear or whether they will forbear; for they are rebellious.
And thou hast spoken My words unto them, whether they hear or whether they forbear, for they [are] rebellious.
and you have spoken My words to them, whether they hear or whether they refrain, for they [are] a rebellion.
And thou shalt speak my words unto them, whether they will hear, or whether they will forbear; for they are rebellious.
But you will speak my words to them, whether they listen or not, because they are most rebellious.
From the Latin
And thou shalt speak my words to them, if perhaps they will hear, and forbear: for they provoke me to anger.
Simplified
Just tell them what I say, whether they listen or not, because they're rebels.
And you are to give them my words, if they give ear to you or if they do not: for they are uncontrolled.
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 content, with nine out of eleven words matched. The Septuagint's word order differs, but it conveys the same essential message of God's command to Ezekiel.
וְדִבַּרְתָּ֤ אֶת־ דְּבָרַי֙ אֲלֵיהֶ֔ם אִֽם־ יִשְׁמְע֖וּ וְאִם־ יֶחְדָּ֑לוּ כִּ֥י מְרִ֖י הֵֽמָּה׃ פ
9 of the 11 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 2:7
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Piel-Perf-2ms — Verb · Piel · sequential perfect second person masculine singularHc/Vpq2ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp3mp
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
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-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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…
מְרִי (mriy) primarily means 'rebellion' or 'rebellious,' derived from a root associated with bitterness. It appears to cover both the abstract concept of rebellion and its concrete manifestations. The Translators Brief Hebrew Lexicon also connects this term to Egypt, suggesting a possible cultural or historical context.
מְרִי n.m. rebellion
base
H4805 מְרִי rebellion
4805 mriy mer-ee'
from 4784; bitterness, i.e. (figuratively) rebellion;
concretely, bitter, or rebellious:--bitter, (most)
rebel(-lion, -lious).
see HEBREW for 04784
מְרִי (me.ri) — Egypt.
Meri, a name for Egypt
Another spelling of mits.ra.yim (מִצְרַ֫יִם "Egypt" H4714G)
This name means rebellion, rebellious
מְרִי (me.ri) — rebellion.
1) rebellion
1a) rebellion
1b) rebellious (in construct)
N-ms — Noun common · masculine singular absoluteHNcmsa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp