Ezekiel 3:26 — Word Study
WLCוּלְשֽׁוֹנְךָ֙ אַדְבִּ֣יק אֶל־ חִכֶּ֔ךָ וְנֶֽאֱלַ֔מְתָּ וְלֹא־ תִֽהְיֶ֥ה לָהֶ֖ם לְאִ֣ישׁ מוֹכִ֑יחַ כִּ֛י בֵּ֥ית מְרִ֖י הֵֽמָּה׃
BSAI will make your tonguelâshôwn [to cleave, stick firmly] stickdâbaq▸ toʼêl the roof of your mouthchêk [palate, the upper part of the mouth] and you will be silentʼâlam [dumb, unable to speak] and unablelôʼ to rebuke themyâkach [correct, reprove] thoughkîy theyhêm are a rebelliousmᵉrîy [uncontrolled, bitter] housebayith [family, community, dwelling place]
| Greek | English | Parsing |
|---|---|---|
| וּלְשֽׁוֹנְךָ֙ | and tongue your | Conjunction, noun common both singular construct, suffix |
| אַדְבִּ֣יק | I will make stick | Verb, Hiphil, imperfect first person common singular |
| אֶל־ | to | Preposition |
| חִכֶּ֔ךָ | palate your | Noun common masculine singular construct, suffix |
| וְנֶֽאֱלַ֔מְתָּ | and you will be dumb | Verb, Niphal, sequential perfect second person masculine singular |
| וְלֹא־ | and not | Conjunction, particle |
| תִֽהְיֶ֥ה | you will become | Verb, Qal, imperfect second person masculine singular |
| לָהֶ֖ם | to them | Preposition, suffix |
| לְאִ֣ישׁ | a person | Preposition, noun common masculine singular absolute |
| מוֹכִ֑יחַ | [who] reproves | Verb, Hiphil, participle (active) masculine singular |
| כִּ֛י | for | Particle |
| בֵּ֥ית | [are] a house of | Noun common, masculine singular construct |
| מְרִ֖י | rebellion | Noun common, masculine singular absolute |
| הֵֽמָּה׃ | they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will make your tongue stick to the roof of your mouth, and you will be silent and unable to rebuke them, though they are a rebellious house. |
| KJV | And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. |
| ASV | and I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house. |
| YLT | and thy tongue I cause to cleave unto thy palate, and thou hast been dumb, and art not to them for a reprover, for a rebellious house [are] they. |
| WEB | I will make your tongue stick to the roof of your mouth so that you will be mute and will not be able to correct them, for they are a rebellious house. |
| BBE | And I will make your tongue fixed to the roof of your mouth, so that you have no voice and may not make protests to them: for they are an uncontrolled people. |
The translations agree on the essential meaning of the verse, particularly regarding the silencing of Ezekiel.
The sentence is structured around a main verb with several phrases that elaborate on the consequences of Ezekiel's silence.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbדָּבַק
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 3:26
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 Instructions to Ezekielgenerated
Ezekiel 3:26 is part of a larger narrative where God is instructing Ezekiel on his prophetic role. The chapter emphasizes the challenges Ezekiel will face as a prophet to a rebellious people. God communicates the seriousness of the situation, indicating that Ezekiel will be silenced as a form of judgment against the house of Israel, which is characterized by its rebellion and refusal to heed God's messages.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 24:27 | On that day your mouth will be opened to him who has escaped; you will speak and no longer be mute. So you will be a sign to them, and they will know that I am the LORD.” |
| 2 | Psalm 51:15 | O Lord, open my lips, and my mouth will declare Your praise. |
| 3 | Psalm 137:6 | May my tongue cling to the roof of my mouth if I do not remember you, if I do not exalt Jerusalem as my greatest joy! |
| 4 | Jeremiah 1:17 | Get yourself ready. Stand up and tell them everything that I command you. Do not be intimidated by them, or I will terrify you before them. |
| 5 | Luke 1:20–22 | And now you will be silent and unable to speak until the day this comes to pass, because you did not believe my words, which will be fulfilled at their proper time.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אַדְבִּ֣יק, 'ad.Bikgenerated
The verb דָּבַק (*dabaq*) means to cling or stick to something. In this verse, it is used in the Hiphil form, indicating an action performed by the subject, which is God making Ezekiel's tongue stick to the roof of his mouth.
This action signifies a forced silence, emphasizing the gravity of the situation Ezekiel faces with the rebellious house. The use of this verb illustrates the intensity of the command and the seriousness of the prophetic task.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb אַדְבִּ֣יק governs the main action of the verse, with several phrases hanging off it: a prepositional phrase indicating direction, a noun phrase describing the subject's state, and additional clauses that detail the consequences of this action.
The structure emphasizes the command given by God and the resulting silence of Ezekiel, illustrating the weight of the prophetic role he is to undertake.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἀποκωφωθήσῃ to render the Hebrew verb אַדְבִּ֣יק. This choice reflects a narrowing of meaning, focusing on the aspect of being made mute rather than the physical act of sticking.
This translation shows the Greek translators' interpretation of Ezekiel's condition, emphasizing the result of being silenced rather than the action of sticking itself.
In plain words — the whole versegenerated
Ezekiel 3:26 states that God will cause Ezekiel's tongue to stick to the roof of his mouth, meaning he will be unable to speak against the people of Israel, who are described as rebellious. This reflects the serious nature of Ezekiel's prophetic mission.
Frequently Asked Questionsgenerated
It signifies that Ezekiel will be rendered mute, unable to speak against the rebellious actions of the people he is prophesying to.
Ezekiel is silenced as a judgment against the rebellious house of Israel, indicating their refusal to listen to God's messages.
It refers to the people of Israel, who are characterized by their disobedience and refusal to heed God's commands.
This verse highlights the challenges Ezekiel will face as a prophet, emphasizing the serious consequences of the people's rebellion against God.
Reflection Questionsgenerated
- What are some ways I might be ignoring God's messages in my own life?
- How can I better listen to and respond to God's guidance?
- In what situations do I find it difficult to speak up for what is right?
- How can I support others who are struggling to communicate their thoughts and feelings?
The early church on this verse — how the Fathers read it
Early church fathers, such as Gregory the Dialogist, reference this verse to discuss the prophetic silence imposed on Ezekiel due to the people's rebellion.
"And I will make your tongue cleave to the roof of your mouth, and you shall be mute, not like a man who rebukes, because it is a rebellious house." Therefore, the knowledge of the preachers is then compelled to be silent to the reprobate.Early Church Fathers on Ezekiel 3 →
And again, because of the fault of those subject to them, the voice of preachers is forbidden, as the Lord says to Ezekiel: "I will make your tongue cleave to your palate, and you shall be mute, and not as a man who rebukes,Early Church Fathers on Ezekiel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 3:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will make thy tongue cleave to the roof of thy mouth, that thou shall be dumb,.... Which is to be understood not literally, as if he was really struck dumb, as Zechariah was; see Ezekiel 4:9;
Read John Gill on Ezekiel 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house.
Read Robert Jamieson on Ezekiel 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither by forbidding thee to speak, I will make thee as dumb as if thy tongue did cleave to the roof of thy mouth; or possibly God did suspend his influence, and leave the prophet dumb, as one who could not move his tongue, the use whereof is taken away. A reprover; a man to reprove (as Heb.); shalt tell them as little of their faults and danger as a dumb man can do. God hereby giving the prophet some respite, signifying the future state of the Jews would be such they should no more dare to mutter or whisper; and punishing the refractory deafness of the Jews with taking away their reprover, &c. A rebellious house: see ,7.
Read Matthew Poole on Ezekiel 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 3:26 And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they [are] a rebellious house.Ver. 26. And I will make thy tongue.] A spiritual and a special judgment upon the people, thus to silence the prophet. So he dealt by our ancestors, upon the setting up of Queen Mary.
Read John Trapp on Ezekiel 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) I will make thy tongue cleave to the roof of thy mouth.—Here, under another figure, this enforced silence is attributed, not to “the rebellious house,” by whom it was immediately brought about, but to God Himself, whose providence was the ultimate cause by which the prophet was placed in such circumstances. It is a way of expressing strongly the difficulties under which he was to exercise his ministry.
Read Charles John Ellicott on Ezekiel 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. I will make thy tongue cleave to the roof of thy mouth] I will not give thee any message to deliver to them. They are so rebellious, it is useless to give them farther warning.
Read AdamClarke on Ezekiel 3 →
CambridgeThe Cambridge Bible for Schools and Colleges26. I will make thy tongue cleave] The restraint imposed by the opposition of the people is acquiesced in by God, it is part of his purpose. His providence will meantime be the best teacher of the people. The prophet’s “dumbness,” however, is compatible with much speaking at least by signs to those who will hear. He is “dumb” in the sense of the Psalmist, “I was dumb, not opening my mouth, because thou didst it” (Psalms 39:9; Isaiah 53:7; cf. Ezekiel 24:27; Ezekiel 33:22).
Read Cambridge on Ezekiel 3 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd I will make - Rather, Then will I “make.” One action is the consequence of the other. Because the people would silence the prophet, God to punish them will close his mouth (compare Isaiah 6:9; Matthew 13:14).
Read Albert Barnes on Ezekiel 3 →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
I will make your tongue stick to the roof of your mouth, and you will be silent and unable to rebuke them, though they are a rebellious house.
I will make your tongue stick to the roof of your mouth so that you will be mute and will not be able to correct them, for they are a rebellious house.
I will make your tongue stick to the roof of your mouth, and you will be silent and unable to rebuke them, though they are a rebellious house.
I will make your tongue stick to the roof of your mouth so that you will be silent and unable to reprove them, for they are a rebellious house.
Tyndale line
And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house.
and I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house.
and I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house.
And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house.
And I will make thy tongue cleaue to the roofe of thy mouth, that thou shalt be dume, and shalt not be to them as a man that rebuketh: for they are a rebellious house.
Strictly literal
And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house.
and thy tongue I cause to cleave unto thy palate, and thou hast been dumb, and art not to them for a reprover, for a rebellious house [are] they.
and I cause your tongue to cleave to your palate, and you have been mute, and are not for a reprover to them, for they [are] a house of rebellion.
And I will let thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not become to them a man who reproveth; for they are a rebellious family.
I will make your tongue stick to the roof of your mouth, so you will be mute, and you will not be able to rebuke them, since they are a rebellious house.
From the Latin
And I will make thy tongue stick fast to the roof of thy mouth, and thou shalt be dumb, and not as a man that reproveth: because they are a provoking house.
Simplified
I'll make your tongue stick to the roof of your mouth. You won't be able to speak and complain to them, even though they are a rebellious people.
And I will make your tongue fixed to the roof of your mouth, so that you have no voice and may not make protests to them: for they are an uncontrolled people.
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 their wording, with 11 of the 14 words matching. The differences in word order and phrasing highlight the translators' stylistic choices rather than any significant textual variation.
וּלְשֽׁוֹנְךָ֙ אַדְבִּ֣יק אֶל־ חִכֶּ֔ךָ וְנֶֽאֱלַ֔מְתָּ וְלֹא־ תִֽהְיֶ֥ה לָהֶ֖ם לְאִ֣ישׁ מוֹכִ֑יחַ כִּ֛י בֵּ֥ית מְרִ֖י הֵֽמָּה׃
11 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 3:26
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
Conj | N-cs | Suff — Conjunction · noun common both singular construct · suffixHC/Ncbsc/Sp2ms
דָּבַק, transliterated as dabaq, is a Hebrew verb meaning to cling or cleave. It encompasses a range of actions such as adhering closely, pursuing, and being joined together. The word appears in various forms, including Qal, Pual, Hiphil, and Hophal, indicating different nuances of the action. Notably, it can describe both physical and metaphorical closeness.
דָּבַק, דָּבֵק vb. cling, cleave, keep close
Qal
cling, cleave to
cling, cleave to
Pu. of crocodile’s scales, they are joined together
Hiph.
cause to cling or cleave to
pursue closely
overtake
Hoph. and my tongue is made to cleave (to) my gums
base
H1692 דָּבַק, דָּבֵק cling, cleave, keep close
1692 dabaq daw-bak'
a primitive root; properly, to impinge, i.e. cling or adhere;
figuratively, to catch by pursuit:--abide fast, cleave (fast
together), follow close (hard after), be joined (together),
keep (fast), overtake, pursue hard, stick, take.
דָּבַק (da.vaq) — to cleave.
1) to cling, stick, stay close, cleave, keep close, stick to, stick with, follow closely, join to, overtake, catch
1a) (Qal)
1a1) to cling, cleave to
1a2) to stay with
1b) (Pual) to be joined together
1c) (Hiphil)
1c1) to cause to cleave to
1c2) to pursue closely
1c3) to overtake
1d) (Hophal) to be made to cleave
Aramaic equivalent: de.vaq (דְּבֵק "to cleave" H1693)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
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 — PrepositionHR
חֵךְ (chek) refers to the palate or roof of the mouth, encompassing meanings related to taste and the mouth as an organ for speech and kissing. The entries consistently describe it as relating to the mouth and taste, with no significant disagreement among the lexicons.
חֵךְ n.m. palate, roof of mouth, gums
base
H2441 חֵךְ
2441 chek khake
probably from 2596 in the sense of tasting; properly, the
palate or inside of the mouth; hence, the mouth itself (as the
organ of speech, taste and kissing):--(roof of the) mouth,
taste.
see HEBREW for 02596
חֵךְ (chekh) — palate.
mouth, palate, taste, gums
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אָלַם (alam) is a Hebrew verb meaning to bind, with a specific nuance in the Niph'al form of being dumb or tongue-tied. The entries indicate that it can refer to both the act of binding and the state of being silenced. There is no significant disagreement among the lexicons regarding its meanings.
[אָלַם] vb. bind
Niph. (be bound =) be dumb
Pi. Pt. bind
base
H481 אָלַם bind. Niph. be dumb
481 'alam aw-lam'
a primitive root; to tie fast; hence (of the mouth) to be
tongue-tied:--bind, be dumb, put to silence.
אָלַם (a.lam) — be dumb.
1) to bind
1a) (Niphal)
1a1) to be dumb
1a2) to be bound
1b) (Piel) binding (part.)
Conj | V-Niphal-2ms — Verb · Niphal · sequential perfect second person masculine singularHc/VNq2ms
dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by the weight of God's judgments (Ps 39:2-9; Da 10:15) or the oppression of external calamity (Ps 38:13). As an adjective it is used to characterize inefficient teachers destitute of spirituality ("dumb dogs," Isa 56:10). The speechlessness of Saul's companions (Ac 9:7) was due to fright; that of the man without the wedding garment was because he had no excuse to give (
Dumb
From natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32, 33; Luke 11:14; Matt. 12:22) to the use of speech.
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
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…
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…
מְרִי (mriy) primarily means 'rebellion' or 'rebellious,' derived from a root associated with bitterness. It appears to cover both the abstract concept of rebellion and its concrete manifestations. The Translators Brief Hebrew Lexicon also connects this term to Egypt, suggesting a possible cultural or historical context.
מְרִי n.m. rebellion
base
H4805 מְרִי rebellion
4805 mriy mer-ee'
from 4784; bitterness, i.e. (figuratively) rebellion;
concretely, bitter, or rebellious:--bitter, (most)
rebel(-lion, -lious).
see HEBREW for 04784
מְרִי (me.ri) — Egypt.
Meri, a name for Egypt
Another spelling of mits.ra.yim (מִצְרַ֫יִם "Egypt" H4714G)
This name means rebellion, rebellious
מְרִי (me.ri) — rebellion.
1) rebellion
1a) rebellion
1b) rebellious (in construct)
N-ms — Noun common · masculine singular absoluteHNcmsa
Revolt of the ten tribes 1Ki 12:16-20; 2Ch 10; 13:5-12
See SIN
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
