Ezekiel 3:9 — Word Study
WLCכְּשָׁמִ֛יר חָזָ֥ק מִצֹּ֖ר נָתַ֣תִּי מִצְחֶ֑ךָ לֹֽא־ תִירָ֤א אוֹתָם֙ וְלֹא־ תֵחַ֣ת מִפְּנֵיהֶ֔ם כִּ֛י בֵּֽית־ מְרִ֖י הֵֽמָּה׃ פ
BSAI will makenâthan■ your foreheadmêtsach [as an adamant] like a diamondshâmîyr harderchâzâq than flinttsôr [a sharp stone] Do notlôʼ be afraidyârêʼ▸ [fear them not, do not revere] of themʼêth [or]lôʼ dismayedchâthath▸ [completely broken, shattered] at their presencepânîym [face, before them] even thoughkîy theyhêm are a rebelliousmᵉrîy [bitter, against authority] housebayith [dwelling place, family]
| Greek | English | Parsing |
|---|---|---|
| כְּשָׁמִ֛יר | like diamond | Preposition, noun common masculine singular absolute |
| חָזָ֥ק | hard | Adj |
| מִצֹּ֖ר | more than flint | Preposition, noun common masculine singular absolute |
| נָתַ֣תִּי | I make | Verb, Qal, perfect first person common singular |
| מִצְחֶ֑ךָ | forehead your | Noun common masculine singular construct, suffix |
| לֹֽא־ | not | Particle |
| תִירָ֤א | you must fear | Verb, Qal, imperfect second person masculine singular |
| אוֹתָם֙ | the object marker them | Particle, suffix |
| וְלֹא־ | and not | Conjunction, particle |
| תֵחַ֣ת | you must be dismayed | Verb, Niphal, imperfect second person masculine singular |
| מִפְּנֵיהֶ֔ם | from faces their | Preposition, noun common masculine plural construct, suffix |
| כִּ֛י | for | Particle |
| בֵּֽית־ | [are] a house of | Noun common, masculine singular construct |
| מְרִ֖י | rebellion | 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 | I will make your forehead like a diamond, harder than flint. Do not be afraid of them or dismayed at their presence, even though they are a rebellious house.” |
| KJV | As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. |
| ASV | As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they are a rebellious house. |
| YLT | As an adamant harder than a rock I have made thy forehead; thou dost not fear them, nor art thou affrighted before them, for a rebellious house [are] they.' |
| WEB | I have made your forehead as a diamond, harder than flint. Don’t be afraid of them, neither be dismayed at their looks, though they are a rebellious house.” |
| BBE | Like a diamond harder than rock I have made your brow: have no fear of them and do not be overcome by their looks, for they are an uncontrolled people. |
Where they part company is in the translation of חָזָק — see How Translations Differ.
The sentence has one main clause with several subordinate phrases providing additional context and reassurance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbנָתַן
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 3:9
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 3:9 describes God's promise to Ezekiel, assuring him that his forehead will be made as hard as a diamond, indicating the strength and resilience he will need to confront the people of Israel, who are described as rebellious. This passage emphasizes the challenges Ezekiel will face as a prophet, similar to the call of other prophets in the Old Testament, who were often met with resistance and hostility from their audiences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 7:12 | They made their hearts like flint and would not listen to the law or to the words that the LORD of Hosts had sent by His Spirit through the earlier prophets. Therefore great anger came from the LORD of Hosts. |
| 2 | Ezekiel 2:6 | But you, son of man, do not be afraid of them or their words. Do not be afraid, though briers and thorns surround you, and you dwell among scorpions. Do not be afraid of their words or dismayed by their presence, though they are a rebellious house. |
| 3 | Isaiah 41:10–14 | Do not fear, for I am with you; do not be afraid, for I am your God. I will strengthen you; I will surely help you; I will uphold you with My right hand of righteousness. |
| 4 | Isaiah 50:7 | Because the Lord GOD helps Me, I have not been disgraced; therefore I have set My face like flint, and I know that I will not be put to shame. |
| 5 | Jeremiah 1:8–17 | Do not be afraid of them, for I am with you to deliver you,” declares the LORD. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — שָׁמִיר, ke.sha.Mirgenerated
The word שָׁמִיר (shamir) refers to a sharp stone, often interpreted as diamond due to its hardness. It is built from a root that conveys the idea of pricking or sharpness, suggesting a quality of toughness necessary for Ezekiel's mission.
In this verse, it signifies the strength of character and resolve that God will provide Ezekiel, enabling him to withstand the opposition he will encounter. The use of this term underscores the seriousness of his 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 נָתַ֣תִּי (na.tati), I make, governs the entire verse. It is followed by a series of phrases that elaborate on what is being made and the conditions surrounding it.
The structure emphasizes the command and assurance given to Ezekiel, with the main action of making his forehead strong leading into the admonitions not to fear or be dismayed.
Septuagint Backgroundgenerated
The Septuagint translates שָׁמִיר as παντὸς (pantōs), which means 'all' or 'every.' This choice broadens the meaning slightly, suggesting an all-encompassing strength rather than a specific reference to diamond or sharp stone.
This translation reflects a different interpretative approach, emphasizing the comprehensive nature of the strength God provides to Ezekiel.
In plain words — the whole versegenerated
Ezekiel 3:9 tells us that God will make Ezekiel's forehead as hard as a diamond, stronger than flint, so that he will not be afraid or dismayed by the rebellious people he is sent to speak to. This assurance emphasizes the strength and resolve needed for his prophetic mission.
Frequently Asked Questionsgenerated
It signifies that Ezekiel will be given strength and resilience to face the challenges and opposition from the people he is called to prophesy to.
God understands the difficulty of Ezekiel's mission and reassures him that he will be equipped to handle the rebellious nature of the people.
It indicates that the people of Israel are resistant to God's authority and message, making Ezekiel's role even more challenging.
Similar to other prophets, Ezekiel is warned about the challenges he will face, but he is also assured of God's support and strength.
Reflection Questionsgenerated
- What challenges do I face in standing firm for my beliefs, and how can I seek God's strength in those moments?
- How can I prepare myself to be resilient in the face of opposition, as Ezekiel was called to be?
- In what ways can I support others who are facing difficulties in their faith journeys?
- How does understanding God's assurance to Ezekiel impact my view of His support in my life?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the resilience required of prophets like Ezekiel, highlighting the challenges of preaching to a rebellious audience.
But what is a sinner except one who is wounded? And what is a preacher except a physician? If therefore the sinner who lies in his wound is not ashamed,Early Church Fathers on Ezekiel 3 →
"Fear them not, neither be afraid at their face, for they are a rebellious house." This has already been said above. But it should be noted how harsh a house is held to be, whose harshness is repeated so frequently.Early Church Fathers on Ezekiel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 3:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs an adamant harder than flint have I made thy forehead,.... Or, "than a rock" (o); the "adamant" has its name in Greek, because it cannot be conquered or subdued, neither by the hammer, nor by
Read John Gill on Ezekiel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. As an adamant harder than flint have I made thy forehead.
Read Robert Jamieson on Ezekiel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf their foreheads be hard and cutting as the flint, if they wound the soft and tender, if they sparkle with fire against those of harder metal; yet be not afraid, I have made thee as the adamant, harder than flint, able to cut and to break it. But what if there should be allusion to the Talmudic rabbinical tradition about their supposed worm shamir, the word here used; if the tradition be as old as Ezekiel’ s time, it will carry some probability with it. This schamir they say was a worm, which by secret virtue would, when applied, cut or form hard stones, and divide the greatest; that Moses used it to prepare the precious stones for the breastplate, and Solomon, they say, used it to fit…
Read Matthew Poole on Ezekiel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 3:9 As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they [be] a rebellious house.Ver. 9. As an adamant, harder than flint.] Heb., Strong above a rock. Instar rupis quae in mari vadoso horridi Iovis, et irati, ut ita dicam, Neptuni fervidis assultibus undique verberata, non cedit, aut minuitur; sed obtendit assuetum fluctibus latus, et firma duritis, tumentis undae impetum sustinet ac frangit. This invincible courage and constance in God’ s ministers the mad world calleth and counteth pride and pertinace; but these know not the power of the Spirit, nor the privy armour of proof that such have about their hearts. Fear…
Read John Trapp on Ezekiel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) An adamant harder than flint.—Adamant is the diamond, as it is translated (Jeremiah 17:1). The people were as hard as flint, but as the diamond cuts flint, so Ezekiel’s words should be made by the Divine power to cut through all their resistance. Armed with this strength, he need not fear their obduracy, however great.
Read Charles John Ellicott on Ezekiel 3 →CambridgeThe Cambridge Bible for Schools and Colleges9. harder than flint] Cf. Jeremiah 5:3, “they have made their faces harder than a rock; they have refused to return.” though they be a rebellious] Rather: for they are. See ch. Ezekiel 2:6. What gave the prophet invincible courage in the face of the opposition of the people was in the main the assurance that he was sent of God, that God was with him, and that his word was given him to speak. Comp. Isaiah 50:7, “For the Lord Jehovah will help me, therefore shall I not be confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed.”
Read Cambridge on Ezekiel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAdamant - Or, diamond Jeremiah 17:1, which was employed to cut flint. Ezekiel’s firmness being that of a diamond, he should cut a stroke home to the hardened hearts of a rebellious people.
Read Albert Barnes on Ezekiel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8, 9. Jehovah declares that though the people to whom he will speak “are stiff-faced” and “hard of heart,” he himself will make the prophet as strong and persistent as they, with a forehead hard as
Read Daniel Denison Whedon 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 forehead like a diamond, harder than flint. Do not be afraid of them or dismayed at their presence, even though they are a rebellious house.”
I have made your forehead as a diamond, harder than flint. Don’t be afraid of them, neither be dismayed at their looks, though they are a rebellious house.”
I will make your forehead like a diamond, harder than flint. Do not be afraid of them or dismayed at their presence, even though they are a rebellious house.”
I have made your forehead harder than flint – like diamond! Do not fear them or be terrified of the looks they give you, for they are a rebellious house.”
Tyndale line
As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house.
As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they are a rebellious house.
As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house.
As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they are a rebellious house.
I haue made thy forehead as the adamant, and harder then the flint: feare them not therefore, neither be afraid at their lookes: for they are a rebellious house.
Strictly literal
As an adamant harder than flint have I made thy forehead. Fear them not, neither be dismayed at them, for they are a rebellious house.
As an adamant harder than a rock I have made thy forehead; thou dost not fear them, nor art thou affrighted before them, for a rebellious house [are] they.'
As an adamant, harder than a rock, I have made your forehead; do not fear them, nor are you frightened before them, for they [are] a house of rebellion.”
As an adamant harder than flint have I made thy forehead: thou shalt not fear them, nor shalt thou be dismayed at their presence, though they be a rebellious family.
I have made your brow like a diamond, harder than flint! Do not fear them or be discouraged by their faces, since they are a rebellious house.”
From the Latin
I have made thy face like an adamant and like flint: fear them not, neither be thou dismayed at their presence: for they are a provoking house.
Simplified
I will make your mind like adamant, harder than flint. Don't be afraid of what they say or discouraged by the way they look at you, even though they are a rebellious people.”
Like a diamond harder than rock I have made your brow: have no fear of them and do not be overcome by their looks, 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 content, with 13 of the 15 words matched. The Septuagint's translation, however, reflects a different structure and emphasis, indicating a broader interpretation of the original Hebrew.
כְּשָׁמִ֛יר חָזָ֥ק מִצֹּ֖ר נָתַ֣תִּי מִצְחֶ֑ךָ לֹֽא־ תִירָ֤א אוֹתָם֙ וְלֹא־ תֵחַ֣ת מִפְּנֵיהֶ֔ם כִּ֛י בֵּֽית־ מְרִ֖י הֵֽמָּה׃ פ
13 of the 15 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 3:9
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.
שָׁמִיר (shamir) refers to thorns, adamant, and flint. It is built from the root meaning of pricking, and can also denote a sharp stone or possibly a diamond. The entries collectively highlight its sharpness and toughness, with no significant disagreement among the lexicons.
שָׁמִיר n.m. thorn(s), adamant, flint
base
H8068 שָׁמִיר thorn(s), adamant, flint
8068 shamiyr shaw-meer'
from 8104 in the original sense of pricking; a thorn; also
(from its keenness for scratching) a gem, probably the
diamond:--adamant (stone), brier, diamond.
see HEBREW for 08104
שָׁמִיר (sha.mir) — thorn.
1) thorn(s), adamant, flint
1a) thorns, thorn-bushes
1b) adamant (as sharp)
1c) a sharp stone, flint
1c1) perhaps a diamond
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
di'-a-mund. See STONES, PRECIOUS.
Diamond
(1.) A precious gem (Heb. yahalom’, in allusion to its hardness), otherwise unknown, the sixth, i.e., the third in the second row, in the breastplate of the high priest, with the name of Naphtali engraven on it (Ex. 28:18; 39:11; R.V. marg., “sardonyx.”)
(2.) A precious stone (Heb. shamir’, a sharp point) mentioned in Jer. 17:1. From its hardness it was used for cutting and perforating other minerals. It is rendered “adamant” (q.v.) in Ezek. 3:9, Zech. 7:12. It is the hardest and most valuable of precious stones.
(Heb. yahalom), a gem crystallized carbon, the most valued and brilliant of precious stones, remarkable for its hardness, the third precious stone in the second row on the breastplate of the high priest, (Exodus 28:18; 39:11) and mentioned by Ezekiel, (Ezekiel 28:13) among the precious stones of the king of Tyre. Some suppose yahalom to be the "emerald." Respecting shamir , which is translated "Diamond" in (Jeremiah 17:1) see under ADAMANT.
The hardest and most brilliant of gems, very rare and costly. The largest diamonds known in the world, procured from India and Brazil, are guarded among the royal treasures of England, Russia, etc., and valued at immense sums. Common diamonds are used not only for ornaments, but for cutting and graving hard substances, Jer 17:1. The Hebrew word here used is called "adamant" in Eze 3:9 Zec 7:12. See ADAMANT. These is another Hebrew word also translated "diamond," Ex 28:18 39:11 Eze 28:13, and thought by some to mean the topaz. The diamond is carbon in its purest and crystalline form.
חָזָק (chazaq) means strong, stout, or mighty, often with a connotation of severity or hardness. It can also refer to a strong person as a noun. The word is built from a root that suggests strength in various contexts, including boldness and violence.
חָזָק adj. strong, stout, mighty
strong
as subst., a strong one
base
H2389 חָזָק strong, stout, mighty . strong
. as subst., a strong one
2389 chazaq khaw-zawk'
from 2388; strong (usu. in a bad sense, hard, bold,
violent):--harder, hottest, + impudent, loud, mighty, sore,
stiff(-hearted), strong(-er).
see HEBREW for 02388
חָזָק (cha.zaq) — strong.
1) strong, stout, mighty
1a) strong
1a1) severe, sharp, hot
1a2) firm, hard
1b) a strong one (subst)
Adj — AdjHAamsa
צֹר (tsor) refers to a type of flint or hard stone, often associated with its use as a knife. The entries indicate that it is derived from a root meaning to press hard, highlighting its sharpness and utility. It is mentioned in contexts involving tools made from flint.
צֹר n.[m.] id. [r.eb.ab];—צ׳ used as knife; knives of flint.
base
H6864 צֹר id. [6862d];—צ׳ used as knife
6864 tsor tsore
from 6696; a stone (as if pressed hard or to a point); (by
implication, of use) a knife:--flint, sharp stone.
see HEBREW for 06696
צֹר (tsor) — flint.
1) flint, hard pebble
1a) used as a knife
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
flint (challamish (De 8:15; 32:13; Job 28:9; Ps 114:8), tsor (Ex 4:25; Eze 3:9), tser (Isa 5:28), tsur (Job 22:24; Ps 89:43), tsurim (Jos 5:2 f); (= kechlex "pebble"), kochlax ( /APC 1Macc 10:73)):
The word challamish signifies a hard stone, though not certainly flint, and is used as a figure for hardness in Isa 50:7, "Therefore have I set my face like a…
Flint
Abounds in all the plains and valleys of the wilderness of the forty years’ wanderings. In Isa. 50:7 and Ezek. 3:9 the expressions, where the word is used, means that the “Messiah would be firm and resolute amidst all contempt and scorn which he would meet; that he had made up his mind to endure it, and would not shrink from any kind or degree of suffering which would be necessary to accomplish the great work in which he was engaged.” (Comp. Ezek. 3:8, 9.) The words “like a flint” are used with reference to the hoofs of horses (Isa. 5:28).
a well-known stone, a variety of quartz. It is extremely hard, and strikes fire. It was very abundant in and about Palestine.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
מֵ֫צַח (metsach) refers to the brow or forehead, derived from a root meaning to be clear or conspicuous. The term emphasizes the prominence of the forehead, and it is noted in various lexicons as simply denoting this facial feature.
מֵ֫צַח n.m. brow, forehead
base
H4696 מֵ֫צַח brow, forehead
4696 metsach may'-tsakh
from an unused root meaning to be clear, i.e. conspicuous;
the forehead (as open and prominent):--brow, forehead, +
impudent.
מֵ֫צַח (me.tsach) — forehead.
brow, forehead
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
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)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
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 חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
V-Niphal-Imperf-2ms — Verb · Niphal · imperfect second person masculine singularHVNi2ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
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