Jeremiah 1:5 — Word Study
WLCבְּטֶ֨רֶם אֶצָּרְךָ֤ בַבֶּ֙טֶן֙ יְדַעְתִּ֔יךָ וּבְטֶ֛רֶם תֵּצֵ֥א מֵרֶ֖חֶם הִקְדַּשְׁתִּ֑יךָ נָבִ֥יא לַגּוֹיִ֖ם נְתַתִּֽיךָ׃
BSABeforeṭerem [at an earlier time, prior to] I formedyâtsar▸ [shaped, molded like a potter] you in the wombbeṭen [belly, place of fetal development] I knew youyâdaʻ■ [was acquainted with, had knowledge of] and beforeṭerem [prior to, at an earlier time] you were bornyâtsâʼ▸ [came forth from the womb] I set you apartqâdash■ [consecrated, sanctified] [and] appointed younâthan■ [ordained, gave] as a prophetnâbîyʼ [one who speaks for God] to the nationsgôwy [Gentiles, non-Hebrew peoples]
| Greek | English | Parsing |
|---|---|---|
| בְּטֶ֨רֶם | before | Preposition |
| אֶצָּרְךָ֤ | I formed you | Verb qal imperfect first person common singular, suffix |
| בַבֶּ֙טֶן֙ | in the belly | Preposition, noun common feminine singular absolute |
| יְדַעְתִּ֔יךָ | I knew you | Verb qal perfect first person common singular, suffix |
| וּבְטֶ֛רֶם | and before | Conjunction, preposition |
| תֵּצֵ֥א | you came forth | Verb, Qal, imperfect second person masculine singular |
| מֵרֶ֖חֶם | from [the] womb | Preposition, noun common masculine singular absolute |
| הִקְדַּשְׁתִּ֑יךָ | I set apart you | Verb hiphil perfect first person common singular, suffix |
| נָבִ֥יא | a prophet | Noun common, masculine singular absolute |
| לַגּוֹיִ֖ם | to the nations | Preposition, noun common masculine plural absolute |
| נְתַתִּֽיךָ׃ | I appointed you | Verb qal perfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Before I formed you in the womb I knew you, and before you were born I set you apart and appointed you as a prophet to the nations.” |
| KJV | Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations. |
| ASV | Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations. |
| YLT | 'Before I form thee in the belly, I have known thee; and before thou comest forth from the womb I have separated thee, a prophet to nations I have made thee.' |
| WEB | “Before I formed you in the womb, I knew you. Before you were born, I sanctified you. I have appointed you a prophet to the nations.” |
| BBE | Before you were formed in the body of your mother I had knowledge of you, and before your birth I made you holy; I have given you the work of being a prophet to the nations. |
Where they part company is יְדַעְתִּ֔יךָ — see How Translations Differ.
The verse consists of a main clause followed by several subordinate clauses, emphasizing the sequence of God's actions and knowledge.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָצָא
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 — Jeremiah 1:5
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 — God's Call to Jeremiahgenerated
Jeremiah 1:5 is part of a larger narrative where God calls Jeremiah to be a prophet. This call emphasizes God's intimate knowledge of Jeremiah even before his birth, highlighting the divine plan for his life. The surrounding verses (Jeremiah 1:4-7) show Jeremiah's initial reluctance and God's reassurance of his purpose as a prophet to the nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 71:5–6 | For You are my hope, O Lord GOD, my confidence from my youth. |
| 2 | Isaiah 49:1–5 | Listen to Me, O islands; pay attention, O distant peoples: The LORD called Me from the womb; from the body of My mother He named Me. |
| 3 | Luke 1:76 | And you, child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for Him, |
| 4 | Galatians 1:15–16 | But when God, who set me apart from my mother’s womb and called me by His grace, was pleased |
| 5 | Exodus 33:12–17 | Then Moses said to the LORD, “Look, You have been telling me, ‘Lead this people up,’ but You have not let me know whom You will send with me. Yet You have said, ‘I know you by name, and you have found favor in My sight.’ |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יְדַעְתִּ֔יךָ, ye.da'.Ti.khagenerated
The verb יָדַע (yada`) means 'to know' and encompasses a range of meanings from simple knowledge to deep acquaintance. In this context, it emphasizes God's intimate knowledge of Jeremiah's identity and purpose before his physical formation.
The perfect tense indicates a completed action, suggesting that God's knowledge of Jeremiah is not only prior but also definitive and unchanging. This profound awareness underscores the significance of Jeremiah's role as a prophet.
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 verse is structured around two main clauses, both initiated by the conjunction וּבְטֶ֛רֶם (and before). The first clause states God's action of forming Jeremiah, while the second highlights His knowledge of him.
The word order emphasizes God's actions and knowledge as preceding Jeremiah's existence, establishing a clear sequence of divine intention and purpose.
Septuagint Backgroundgenerated
The Septuagint translates יְדַעְתִּ֔יךָ as ἐγνώρισά σε, which means 'I have known you.' This choice indicates a continuous relationship, emphasizing God's ongoing awareness and recognition of Jeremiah.
The use of πρὸ for בְּטֶ֨רֶם aligns with the theme of prior knowledge and divine foreknowledge, reinforcing the concept that God's plans are established before human existence.
In plain words — the whole versegenerated
Jeremiah 1:5 states that God knew Jeremiah before he was formed in the womb, showing God's intimate knowledge and purpose for him. God set him apart as a prophet to the nations, indicating a significant role in God's plan.
Frequently Asked Questionsgenerated
This means that God's awareness and plan for Jeremiah's life existed before his physical creation, highlighting God's sovereignty and purpose.
Being a prophet means speaking on behalf of God, conveying His messages and guidance to the people, which is a vital role in the biblical narrative.
This verse suggests that God has a specific plan for individuals even before their birth, which aligns with the idea of predestination in some theological interpretations.
To be set apart means to be consecrated or dedicated for a specific purpose, in this case, to serve as a prophet to the nations.
Reflection Questionsgenerated
- How does understanding God's knowledge of us before our birth affect our view of our purpose?
- In what ways can we recognize and respond to God's calling in our lives?
- What does it mean to you to be set apart for a specific purpose?
- How can we support those who feel called to serve in ministry or prophetic roles?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss God's foreknowledge and the sanctity of life, illustrating its theological significance.
The Word of God is the one who forms us in the womb, as he says to Jeremiah, “Before I formed you in the womb, I knew you.Early Church Fathers on Jeremiah 1 →
Read the word of God that was spoken to Jeremiah, “Before I formed you in the womb, I knew you.” God not only forms us in the womb;Early Church Fathers on Jeremiah 1 →
The embryo therefore becomes a human being in the womb from the moment that its form is completed. The law of Moses, indeed, punishes with due penalties the one who shall cause an abortion,Early Church Fathers on Jeremiah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 1:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBefore I formed thee in the belly I knew thee,.... Not merely by his omniscience, so he knows all men before their conception and birth; but with such a knowledge as had special love and affection
Read John Gill on Jeremiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBefore I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.
Read Robert Jamieson on Jeremiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBefore I formed thee in the belly, i.e. womb, . Having spoken before of the time of his call, , he now speaks of the manner of it. I knew thee, i.e. approved and appointed thee, as a fit minister for this work. Words of knowledge among the Hebrews note affection, as hath been formerly noted. I sanctified thee, viz. not with saving grace, though that need not to be excluded; but accordingly I prepared and ordained thee for this public service; and thus with Paul, , where both are expressed. See the like use of the word . He speaks thus to Jeremiah, not to the other prophets, because he stood in need of greater and more direct encouragement than they, both in respect of the tenderness of his…
Read Matthew Poole on Jeremiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 1:5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, [and] I ordained thee a prophet unto the nations.Ver. 5. Before I formed thee in the belly I knew thee,] viz., With a knowledge not intuitive only, but also approbative. Verba notitiae apud Hebraeos secum trahunt affectum. I sanctified thee.] Infusing grace into thy heart - as afterwards also into the Baptist’ s - and setting thee apart in my secret purpose to this sacred office of a prophet, as afterwards also God did Paul to the apostleship. And I ordained thee a prophet.] Magna semper fecerunt qui Deo vocante docuerunt, saith Luther. They have always done great…
Read John Trapp on Jeremiah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) I knew thee.—With the force which the word often has in Hebrew, as implying. not foreknowledge only, but choice and approval (Psalms 1:6; Psalms 37:18, Amos 3:2). I sanctified thee.—i.e., consecrated thee, set thee apart as hallowed for this special use.Ordained.—Better, I have appointed, without the conjunction, this verb referring to the manifestation in time of the eternal purpose. Unto the nations.—i.e., to the outlying Gentile nations. This was the distinguishing characteristic of Jeremiah’s work. Other prophets were sent to Israel and Judah, with occasional parentheses of prophecies that affected the Gentiles. The horizon of Jeremiah was to extend more widely. In part his work was…
Read Charles John Ellicott on Jeremiah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Before I formed thee] I had destined thee to the prophetic office before thou wert born: I had formed my plan, and appointed thee to be my envoy to his people. St. Paul speaks of his own call to preach the Gospel to the Gentiles in similar terms, Galatians 1:15-16.
Read AdamClarke on Jeremiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges5. I knew thee] meaning not mere acquaintance, but choice as a consequence of knowledge. The parallelism of contrast, frequent in the poetical books of the Bible, shews this to be the sense of the word in Psalms 1:6, “The Lord knoweth the way of the righteous, but the way of the wicked shall perish”; cp. Genesis 18:19, “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord”; Amos 3:2, “You only have I known of all the families of the earth: therefore I will visit upon you all your iniquities.” before thou camest forth] Cp. Luke 1:15; Luke 1:35; also Judges 13:5. I sanctified thee] i.e. consecrated or set apart…
Read Cambridge on Jeremiah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleRather, “Before I formed thee in the belly.” I approved of thee (as one fit for the prophetic office),” and before thou camest forth from the womb” I made thee holy (dedicated thee to holy uses); I
Read Albert Barnes on Jeremiah 1 →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
“Before I formed you in the womb I knew you, and before you were born I set you apart and appointed you as a prophet to the nations.”
“Before I formed you in the womb, I knew you. Before you were born, I sanctified you. I have appointed you a prophet to the nations.”
“Before I formed you in the womb I knew you, and before you were born I set you apart and appointed you as a prophet to the nations.”
“Before I formed you in your mother’s womb I chose you. Before you were born I set you apart. I appointed you to be a prophet to the nations.”
Tyndale line
Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.
Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.
Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.
Before I formed thee in embryo I knew thee; and before thou wast born I sanctified thee, and I ordained thee a prophet to the nations.
Before I formed thee in the wombe, I knewe thee, and before thou camest out of the wombe, I sanctified thee, and ordeined thee to be a Prophet vnto the nations.
Strictly literal
Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I hallowed thee, I appointed thee a prophet unto the nations.
'Before I form thee in the belly, I have known thee; and before thou comest forth from the womb I have separated thee, a prophet to nations I have made thee.'
“Before I form you in the belly, I have known you; and before you come forth from the womb I have separated you; I have made you a prophet to the nations.”
Before yet I had formed thee in thy mother's body I knew thee; and before thou wast yet come forth out of the womb I sanctified thee: a prophet unto the nations did I ordain thee.
“Before I formed you in the womb, I chose you; before you came out from the womb I set you apart; I made you a prophet to the nations.”
From the Latin
Before I formed thee in the bowels of thy mother, I knew thee: and before thou camest forth out of the womb, I sanctified thee, and made thee a prophet unto the nations.
Simplified
“I knew exactly who you would be before I created you in your mother's womb; I chose you before you were born to be a prophet to the nations.”
Before you were formed in the body of your mother I had knowledge of you, and before your birth I made you holy; I have given you the work of being a prophet to the nations.
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 agree in their wording for this verse, with all words matching in the Hebrew and Greek texts. This consistency highlights the shared understanding of God's foreknowledge and purpose for Jeremiah.
בְּטֶ֨רֶם אֶצָּרְךָ֤ בַבֶּ֙טֶן֙ יְדַעְתִּ֔יךָ וּבְטֶ֛רֶם תֵּצֵ֥א מֵרֶ֖חֶם הִקְדַּשְׁתִּ֑יךָ נָבִ֥יא לַגּוֹיִ֖ם נְתַתִּֽיךָ׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 1:5
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.
טֶ֫רֶם (terem) is an adverb meaning 'not yet' or 'before.' It is derived from an unused root that suggests interruption or suspension. This word appears in the Old Testament only once, in Ruth 3:14, where it conveys a sense of time prior to an event.
טֶ֫רֶם 54, once (Ru 3:14 Kt) טְרוֹם, adv. of time not yet, ere, before that
base
H2962 טֶ֫רֶם, once טְרוֹם adv. of time not yet, ere, before, that
2962 terem teh'-rem
from an unused root apparently meaning to interrupt or
suspend; properly, non-occurrence; used adverbially, not yet
or before:--before, ere, not yet.
טֶ֫רֶם (te.rem) — before.
before, not yet, before that
Prep | Adv — PrepositionHR/Acbsa
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word יָצַר (yatsar) means to form or fashion, often in the context of creation, whether by human or divine activity. It encompasses the act of shaping, as a potter does, and can refer to the formation of individuals or the people of Israel. The word also implies planning or preordaining in a figurative sense.
יָצַר vb. form, fashion
Qal
of human activity
of divine activity
Niph. before me a god was not formed (created)
Pu. days (that) were pre-ordained (in divine purpose)
Hoph. any weapon that is formed against thee will not prosper.
base
H3335 יָצַר form, fashion
3335 yatsar yaw-tsar'
probably identical with 3334 (through the squeezing into
shape); ((compare 3331)); to mould into a form; especially as
a potter; figuratively, to determine (i.e. form a
resolution):--X earthen, fashion, form, frame, make(-r),
potter, purpose.
see HEBREW for 03334
see HEBREW for 03331
יָצַר (ya.tsar) — to form: formed.
: formed
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
יָצַר (ya.tsar) — to form: potter.
: potter
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp2ms
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
bel'-i: gachon = "the external abdomen" (Ge 3:14; Le 11:42). qobhah = "the abdominal cavity" (Nu 25:8 the American Standard Revised Version "body"). beTen = "the internal abdomen," "the womb" (1Ki 7:20; Job 15:2,35 the King James Version; Job 20:15,23; 40:16; Ps 17,14; Pr 13:25; 18:20; Jer 1:5; Eze 3:3); also figuratively "the internal regions," "the body of anything" (
Belly
The seat of the carnal affections (Titus 1:12; Phil. 3:19; Rom. 16:18). The word is used symbolically for the heart (Prov. 18:8; 20:27; 22:18, marg.). The “belly of hell” signifies the grave or underworld (Jonah 2:2).
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp2ms
טֶ֫רֶם (terem) is an adverb meaning 'not yet' or 'before.' It is derived from an unused root that suggests interruption or suspension. This word appears in the Old Testament only once, in Ruth 3:14, where it conveys a sense of time prior to an event.
טֶ֫רֶם 54, once (Ru 3:14 Kt) טְרוֹם, adv. of time not yet, ere, before that
base
H2962 טֶ֫רֶם, once טְרוֹם adv. of time not yet, ere, before, that
2962 terem teh'-rem
from an unused root apparently meaning to interrupt or
suspend; properly, non-occurrence; used adverbially, not yet
or before:--before, ere, not yet.
טֶ֫רֶם (te.rem) — before.
before, not yet, before that
Conj | Prep | Adv — Conjunction · prepositionHC/R/Acbsa
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
רֶ֫חֶם (rechem) means 'womb' and is derived from the root word רָחַם (racham). It primarily refers to the womb itself, but can also denote a woman or female servant. The term appears in contexts related to childbirth and femininity.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
H7358 רֶ֫חֶם, רַ֫חַם womb
7358 rechem rekh'-em
from 7355; the womb (compare 7356):--matrix, womb.
see HEBREW for 07355
see HEBREW for 07356
רֶ֫חֶם (re.chem) — womb.
1) womb
1a) womb
1b) womb-man, woman-slave, woman, two women
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
V-Hiphil-Perf-1cs | Suff — Verb hiphil perfect first person common singular · suffixHVhp1cs/Sp2ms
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
N-ms — Noun common · masculine singular absoluteHNcmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
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 | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp2ms