Isaiah 50:5 — Word Study
WLCאֲדֹנָ֤י יְהוִה֙ פָּתַֽח־ לִ֣י אֹ֔זֶן וְאָנֹכִ֖י לֹ֣א מָרִ֑יתִי אָח֖וֹר לֹ֥א נְסוּגֹֽתִי׃
BSAThe LordʼĂdônây [Adonay, a title of reverence] GODYᵉhôvih [Yehovah] has openedpâthach■ [to engrave or carve, as in spiritual awakening] earsʼôzen ◂and Iʼânôkîy have not beenlôʼ [in a state of] rebelliousmârâh■ [to resist or disobey authority] nor have Ilôʼ turnedçûwg■ [to turn back or go back, implying apostasy] ◂backʼâchôwr [to a previous state or direction]
| Greek | English | Parsing |
|---|---|---|
| אֲדֹנָ֤י | [the] Lord | Noun proper |
| יְהוִה֙ | Yahweh | Noun proper |
| פָּתַֽח־ | he has opened | Verb, Qal, perfect third person masculine singular |
| לִ֣י | of me | Preposition, suffix |
| אֹ֔זֶן | ear | Noun common, feminine singular absolute |
| וְאָנֹכִ֖י | and I | Conjunction, pronoun |
| לֹ֣א | not | Particle |
| מָרִ֑יתִי | I have been rebellious | Verb, Qal, perfect first person common singular |
| אָח֖וֹר | backwards | Noun common, masculine singular absolute |
| לֹ֥א | not | Particle |
| נְסוּגֹֽתִי׃ | I have turned back | Verb, Niphal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The Lord GOD has opened My ears, and I have not been rebellious, nor have I turned back. |
| KJV | ¶ The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back. |
| ASV | The Lord Jehovah hath opened mine ear, and I was not rebellious, neither turned away backward. |
| YLT | The Lord Jehovah opened for me the ear, And I rebelled not — backward I moved not. |
| WEB | The Lord Yahweh has opened my ear. I was not rebellious. I have not turned back. |
| BBE | And I have not put myself against him, or let my heart be turned back from him. |
Where they part company is in the interpretation of the phrase 'opened My ears' — see How Translations Differ.
The main clause states God's action, followed by the speaker's affirmations of obedience and commitment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbיְהֹוִה
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 — Isaiah 50:5
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 — The Servant's Commitment to Godgenerated
Isaiah 50:5 expresses the servant's acknowledgment of God's opening of their ears, indicating a readiness to listen and obey. This verse highlights the servant's commitment to God, contrasting with the potential for rebellion and turning away. The surrounding verses further illustrate the servant's dedication and the trials faced, emphasizing the importance of faithfulness in the face of adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 48:8 | You have never heard; you have never understood; for a long time your ears have not been open. For I knew how deceitful you are; you have been called a rebel from birth. |
| 2 | Psalm 40:6–8 | Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require. |
| 3 | Matthew 26:39 | Going a little farther, He fell facedown and prayed, “My Father, if it is possible, let this cup pass from Me. Yet not as I will, but as You will.” |
| 4 | John 8:29 | He who sent Me is with Me. He has not left Me alone, because I always do what pleases Him.” |
| 5 | John 14:31 | But I do exactly what the Father has commanded Me, so that the world may know that I love the Father. Get up! Let us go on from here. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — פָּתַח־, pa.tach-generated
The verb פָּתַח (pa.tach-) means 'to open' and can imply a literal or figurative opening. In this context, it signifies a spiritual awakening, suggesting that the ears are opened to hear and understand God's will.
This verb is in the perfect tense, indicating a completed action. The subject of the verb is the Lord, showing that it is God who initiates this opening, allowing the speaker to be receptive to His guidance.
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 main verb פָּתַח־ governs the subject and the object: 'The Lord has opened My ears.' The structure emphasizes God's action as the initiating force.
The sentence includes additional clauses that describe the speaker's response: 'and I have not been rebellious, nor have I turned back.' This highlights the contrast between God's faithfulness and the potential for human disobedience.
Septuagint Backgroundgenerated
The Septuagint translates פָּתַח־ as ἀνοίγει (anóigei), meaning 'He opens.' This choice reflects a straightforward rendering of the Hebrew, maintaining the focus on the act of opening.
The use of the Greek verb emphasizes the action taken by God, paralleling the Hebrew meaning while also fitting the Greek linguistic context.
In plain words — the whole versegenerated
Isaiah 50:5 tells us that the Lord has opened the speaker's ears, allowing them to hear and understand His will. The speaker affirms their obedience, stating they have not rebelled or turned back from following God.
Frequently Asked Questionsgenerated
It signifies that the speaker is spiritually awakened and ready to listen to God's guidance.
The speaker expresses their commitment to obey God and not resist His authority.
Turning back implies a rejection of God's path, and the speaker affirms their choice to remain faithful.
The surrounding verses describe the servant's relationship with God and their willingness to endure suffering for His sake.
Reflection Questionsgenerated
- In what ways have I experienced God opening my ears to His voice?
- How can I ensure that I remain obedient to God's guidance in my life?
- What does it mean for me to not turn back from my commitments to God?
- How can I encourage others to listen and respond to God's call?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 50:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord God hath opened mine ear,.... To hear most freely, and receive most fully, what is said by him, and to observe and do it: the allusion seems to be to the servant that had his ears bored,
Read John Gill on Isaiah 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.
Read Robert Jamieson on Isaiah 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath opened mine ear; hath revealed unto me; or rather, hath given me a power and will to hear and receive his commands, as this phrase is used, , and elsewhere. I was not rebellious; I readily did and suffered what he required of me. Neither turned away back: the same thing repeated in other words. I did not turn away mine ear from hearing any of God’ s commands, nor my feet from gong where God sent me, how difficult or dangerous soever my employment was. He seems to allude to the former prophets, who had, divers of them, shrunk back, and for a time refused such work as God called them to, as Moses, ,13, , and others.
Read Matthew Poole on Isaiah 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 50:5 The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.Ver. 5. The Lord God hath opened mine ear.] Removing all lets, and making the bore bigger, as it were, thereby speaking home to my heart, and making me morigerous and obedient, against all affronts and misusages. For here our Saviour setteth forth his active obedience, as in the next verse his passive.
Read John Trapp on Isaiah 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5, 6) The Lord God.—Jehovah Adonai, as before. The Servant continues his soliloquy. What has come to him in the morning communings with God is, as in the next verse, that he too is to bear reproach and shame, as other disciples had done before him. The writer of Psa 22:7, the much-enduring Job (Job 30:10), the prophet Jeremiah (Jeremiah 20:7), were but foreshadowings of the sufferings that should fall on him. And all this the true Servant-Scholar accepts willingly. because it is his Father’s will. Here again we cannot fail to trace the influence of Isaiah’s words in all our Lord’s utterances as to His passion. (Comp. Matthew 16:21; Mark 10:34; Luke 18:32.)
Read Charles John Ellicott on Isaiah 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Neither turned away back - "Neither did I withdraw myself backward"] Eleven MSS. and the oldest edition prefix the conjunction ו vau; and so also the Septuagint and Syriac.
Read AdamClarke on Isaiah 50 →CambridgeThe Cambridge Bible for Schools and Colleges5. hath opened mine ear] The phrase used of the imparting of a prophetic communication in 1 Samuel 9:15 (cf. Psalms 40:6, different verbs). and I was not rebellious &c.] a circumstantial clause (“I being not rebellious” &c.). Comp. Jonah 1:3 and Jeremiah 20:9. The character and history of Jeremiah seem to have contributed many traits to the portrait of the “Servant of Jehovah.”
Read Cambridge on Isaiah 50 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord God hath opened mine ear - This is another expression denoting that he was attentive to the import of the divine commission (see Psalms 40:6).
Read Albert Barnes on Isaiah 50 →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
The Lord GOD has opened My ears, and I have not been rebellious, nor have I turned back.
The Lord Yahweh has opened my ear. I was not rebellious. I have not turned back.
The Lord GOD has opened My ears, and I have not been rebellious, nor have I turned back.
The sovereign Lord has spoken to me clearly; I have not rebelled, I have not turned back.
Tyndale line
¶ The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.
The Lord Jehovah hath opened mine ear, and I was not rebellious, neither turned away backward.
The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away backward.
The LORD GOD opened my ear, and I was not rebellious, neither turned away back.
The Lord God hath opened mine eare and I was not rebellious, neither turned I backe.
Strictly literal
The Lord Jehovah hath opened mine ear, and I was not rebellious; I turned not away back.
The Lord Jehovah opened for me the ear, And I rebelled not — backward I moved not.
Lord YHWH opened My ear, || And I did not rebel—I did not move backward.
The Lord Eternal hath opened me my ear, and I resisted not: I turned not backward.
The Lord Yahweh has opened my ear, and I was not rebellious, nor did I turn away backward.
From the Latin
The Lord God hath opened my ear, and I do not resist: I have not gone back.
Simplified
The Lord God has instructed me, and I haven't been rebellious and I haven't turned away.
And I have not put myself against him, or let my heart be turned back from him.
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 Dead Sea Scrolls agree closely, with minor variations in wording. The Septuagint matches 7 of the 11 words in a different order, indicating a consistent core message but a different stylistic approach.
אֲדֹנָ֤י יְהוִה֙ פָּתַֽח־ לִ֣י אֹ֔זֶן וְאָנֹכִ֖י לֹ֣א מָרִ֑יתִי אָח֖וֹר לֹ֥א נְסוּגֹֽתִי׃
7 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.
אדוני אלוהים פתח ל׳י אוזן ואנוכי לוא מריתי אחור לוא נסגותי
11 words on the leather.
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 Isaiah 50:5
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.
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs — Noun common · feminine singular absoluteHNcfsa
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Conj | Pron — Conjunction · pronounHC/Pp1bs
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
מָרָה (marah) is a Hebrew verb meaning to be contentious or rebellious. It encompasses actions of disobedience, particularly towards authority figures like parents or God. The entries indicate that it can also imply causing bitterness or provoking resistance. The word appears in various forms, such as Qal and Hiphil, which denote different aspects of rebellion and disobedience.
מָרָה vb. be contentious, refractory, rebellious
Qal be disobedient, rebellious
Hiph. shew disobedience, rebelliousness
base
H4784 מָרָה be contentious, refractory, rebellious
4784 marah maw-raw'
a primitive root; to be (causatively, make) bitter (or
unpleasant); (figuratively) to rebel (or resist; causatively,
to provoke):--bitter, change, be disobedient, disobey,
grievously, provocation, provoke(-ing), (be) rebel
(against, -lious).
מָרָה (ma.rah) — to rebel.
1) to be contentious, be rebellious, be refractory, be disobedient towards, be rebellious against
1a) (Qal) to be disobedient, be rebellious
1a1) towards father
1a2) towards God
1b) (Hiphil) to show rebelliousness, show disobedience, disobey
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אָחוֹר (achowr) refers to the hinder side or back part of something. It can also imply a direction, meaning backward or behind, and has temporal uses, indicating a time to come or hereafter. The word is derived from a root meaning 'to be behind' and encompasses various contexts, including physical and temporal references.
אָחוֹר 41 subst. the hinder side, back part
base
H268 אָחוֹר the hinder side, back part
268 'achowr aw-khore'
or (shortened) achor {aw-khore'}; from 299; the hinder part;
hence (adverb) behind, backward; also (as facing north) the
West:--after(-ward), back (part, -side, -ward), hereafter,
(be-)hind(-er part), time to come, without.
see HEBREW for 0299
אָחוֹר (a.chor) — back.
1) the back side, the rear
1a) backwards
1b) hereafter (of time)
1c) behind
N-ms — Noun common · masculine singular absoluteHNcmsa
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
סוּג (soog) is a Hebrew verb meaning to move away or backslide. It conveys the idea of retreating, either literally or figuratively, such as turning away from a commitment. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of turning back or being repulsed. It is related to the concept of apostasy.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5472 [סוּג, seldom שׂוּג] move away, backslide
5472 cuwg soog
a primitive root; properly, to flinch, i.e. (by implication)
to go back, literally (to retreat) or figuratively (to
apostatize):--backslider, drive, go back, turn (away, back).
סוּג (sug) — to turn.
1) to move, go, turn back, move away, backslide
1a) (Qal) to backslide, prove recreant to
1b) (Niphal)
1b1) to turn oneself away, turn back
1b2) to be turned or driven back, be repulsed
Also means: sug (שׂוּג "to turn back" H7734)
V-Niphal-Perf-1cs — Verb · Niphal · perfect first person common singularHVNp1cs