Jeremiah 12:2 — Word Study
WLCנְטַעְתָּם֙ גַּם־ שֹׁרָ֔שׁוּ יֵלְכ֖וּ גַּם־ עָ֣שׂוּ פֶ֑רִי קָר֤וֹב אַתָּה֙ בְּפִיהֶ֔ם וְרָח֖וֹק מִכִּלְיוֹתֵיהֶֽם׃
BSAYou planted themnâṭaʻ■ [allowed to flourish] andgam they have taken rootshârash■ [established a firm foundation] andgam producedʻâsâh■ fruitpᵉrîy [yielded a harvest, spiritual results] Youʼattâh are ever on their lipspeh [always, constantly, in their speech, with their words] but farrâchôwq [distant, removed] from their heartskilyâh [their innermost being, their kidneys, the seat of their emotions]
| Greek | English | Parsing |
|---|---|---|
| נְטַעְתָּם֙ | you have planted them | Verb qal perfect second person masculine singular, suffix |
| גַּם־ | also | Adverb |
| שֹׁרָ֔שׁוּ | they have taken root | Verb, Pual, perfect third person common plural |
| יֵלְכ֖וּ | they walk | Verb, Qal, imperfect third person masculine plural |
| גַּם־ | also | Adverb |
| עָ֣שׂוּ | they have produced | Verb, Qal, perfect third person common plural |
| פֶ֑רִי | fruit | Noun common, masculine singular absolute |
| קָר֤וֹב | [are] near | |
| אַתָּה֙ | you | Pronoun |
| בְּפִיהֶ֔ם | in mouth their | Preposition, noun common masculine singular construct, suffix |
| וְרָח֖וֹק | and distant | Conjunction |
| מִכִּלְיוֹתֵיהֶֽם׃ | from kidneys their | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You planted them, and they have taken root. They have grown and produced fruit. You are ever on their lips, but far from their hearts. |
| KJV | Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins. |
| ASV | Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their heart. |
| YLT | Thou hast planted them, yea, they have taken root, They go on, yea, they have made fruit, Near [art] Thou in their mouth, And far off from their reins. |
| WEB | You have planted them. Yes, they have taken root. They grow. Yes, they produce fruit. You are near in their mouth, and far from their heart. |
| BBE | They have been planted by you, they have taken root; they go on and give fruit: you are near in their mouths but far from their thoughts. |
Where they part company is נְטַעְתָּם֙ — see How Translations Differ.
The structure consists of a main clause followed by several subordinate phrases, illustrating the relationship between God's action and the people's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbשָׁרַשׁ
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 12:2
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 — Jeremiah's Lamentgenerated
Jeremiah 12:2 reflects Jeremiah's struggle with the apparent success of the wicked. He questions why they prosper while he sees the faithfulness of God toward His people. This passage is part of a larger dialogue where Jeremiah expresses his concerns about justice and God's judgment, revealing the tension between external appearances and internal faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 11:17 | The LORD of Hosts, who planted you, has decreed disaster against you on account of the evil that the house of Israel and the house of Judah have brought upon themselves, provoking Me to anger by burning incense to Baal.” |
| 2 | Jeremiah 45:4 | Thus Jeremiah was to say to Baruch: “This is what the LORD says: Throughout the land I will demolish what I have built and uproot what I have planted. |
| 3 | Ezekiel 17:5–10 | He took some of the seed of the land and planted it in fertile soil; he placed it by abundant waters and set it out like a willow. |
| 4 | Ezekiel 19:10–13 | Your mother was like a vine in your vineyard, planted by the water; it was fruitful and full of branches because of the abundant waters. |
| 5 | Isaiah 29:13 | Therefore the Lord said: “These people draw near to Me with their mouths and honor Me with their lips, but their hearts are far from Me. Their worship of Me is but rules taught by men. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נְטַעְתָּם֙, ne.ta'.Tamgenerated
The verb נָטַע (nata`) means to plant or establish. In this context, it indicates God's action of planting His people, suggesting a nurturing relationship. The parsing as a perfect verb indicates a completed action — God has already planted them.
This planting establishes a firm foundation, implying that they are meant to thrive and grow. The passive form in the Septuagint, αὐτοὺς (G848), emphasizes the state of being planted rather than the act itself, suggesting a divine initiative in their flourishing.
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 consists of multiple clauses, with the main verb נְטַעְתָּם֙ governing the action. The structure flows from God's planting to the results seen in the people's lives, culminating in the contrast between their speech and their hearts.
The use of conjunctions and adverbs, such as גַּם־ (gam-), connects the actions of taking root and producing fruit, emphasizing the completeness of their growth and the dual nature of their relationship with God.
Septuagint Backgroundgenerated
The Septuagint translates נְטַעְתָּם֙ as αὐτοὺς (G848), indicating a direct rendering of the Hebrew that maintains the focus on God's planting. This choice aligns with the Hebrew's emphasis on God's active role.
The translation reflects a consistent understanding of the relationship between God and His people, reinforcing the notion of divine care and establishment.
In plain words — the whole versegenerated
Jeremiah 12:2 shows that God has planted His people, who have taken root and grown. They speak of Him often, but their hearts are not close to Him. This highlights the difference between outward expressions of faith and true inner devotion.
Frequently Asked Questionsgenerated
It means that God established them in a way that they could grow and flourish, similar to how a gardener plants seeds to ensure their growth.
Jeremiah is troubled by the apparent success of those who do evil while the faithful seem to struggle, prompting him to question God's justice.
This phrase indicates a disconnect between what people say about God and their true feelings or commitment to Him, highlighting hypocrisy.
It reflects the tension between God's patience with the wicked and His ultimate plans for justice, as Jeremiah seeks understanding in the face of apparent injustice.
Reflection Questionsgenerated
- In what ways do I see a disconnect between my words about God and my true feelings toward Him?
- How can I cultivate a deeper relationship with God that goes beyond mere words?
- What does it mean for me to be 'planted' by God in my life?
- How can I respond to the prosperity of the wicked in a way that reflects my faith in God's justice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 12:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast planted them,.... In the land of Canaan, fixed the bounds of their habitation, given them a firm and comfortable settlement; for all the good things, even of the wicked, come from God: yea,
Read John Gill on Jeremiah 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins. They grow - literally, go on, progress.
Read Robert Jamieson on Jeremiah 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere are a people that indeed talk of thee, and one that only observeth their mouths would judge thou wert near to them, and they had communion with thee; but he that observeth their lives may easily discern that thou art far from their inward parts, they have neither fear of thee, nor love for thee, nor desire after thee, nor delight in thee, nor are they obedient to thee; yet thou hast planted them by thy power, and by thy providence they thrive, go on, and prosper.
Read Matthew Poole on Jeremiah 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 12:2 Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou [art] near in their mouth, and far from their reins.Ver. 2. Thou hast planted them, and they have taken root.] All goes well with them; they have more than heart can wish. And in lieu of God’ s goodness to them, they profess largely, and pretend to great devotion; but that is all. Thou art near in their mouth, and far from their reins.] That is, From their affections. Hypocrites are like that heap of heads that had never a heart among them; they have vocem in choro, mentem in foro; virtutem non colunt sed colorant. Voices in the choir, minds in the market place, they do not worship…
Read John Trapp on Jeremiah 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Thou hast planted them.—The words express, of course, the questioning distrust of the prophet. The wicked flourish, so that one would think God had indeed planted them. Yet all the while they were mocking Him with hypocritical worship (here we have an echo of Isa 29:13), uttering His name with their lips while He was far from that innermost being which the Hebrew symbolised by the “reins.”
Read Charles John Ellicott on Jeremiah 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Thou art near in their mouth] They have no sincerity: they have something of the form of religion, but nothing of its power.
Read AdamClarke on Jeremiah 12 →CambridgeThe Cambridge Bible for Schools and Colleges2. planted] The same metaphor is used of the whole nation, 2 Samuel 7:10. The figure of a tree is worked out in the verse. They have been placed in security and have prospered throughout life. We may compare Isaiah 40:24 for the same figure applied in that case to the overthrow of those who are the objects of Divine wrath. reins] See on Jeremiah 11:20.
Read Cambridge on Jeremiah 12 →Albert Barnes1798–1870Barnes' Notes on the BibleTheir veins - i. e., their heart. The reins were regarded by the Jews as the seat of the affections.
Read Albert Barnes on Jeremiah 12 →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
You planted them, and they have taken root. They have grown and produced fruit. You are ever on their lips, but far from their hearts.
You have planted them. Yes, they have taken root. They grow. Yes, they produce fruit. You are near in their mouth, and far from their heart.
You planted them, and they have taken root. They have grown and produced fruit. You are ever on their lips, but far from their hearts.
You plant them like trees and they put down their roots. They grow prosperous and are very fruitful. They always talk about you, but they really care nothing about you.
Tyndale line
Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins.
Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their heart.
Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins.
Thou hast planted them, yes, they have taken root: they grow, yes, they bring forth fruit: thou art near in their mouth, and far from their reins.
Thou hast planted them, and they haue taken roote: they grow, and bring forth fruite: thou art neere in their mouth, and farre from their reines.
Strictly literal
Thou hast planted them, they also have taken root: they advance, yea, they bring forth fruit: thou art near in their mouth, but far from their reins.
Thou hast planted them, yea, they have taken root, They go on, yea, they have made fruit, Near [art] Thou in their mouth, And far off from their reins.
You have planted them, || Indeed, they have taken root, || They go on, indeed, they have made fruit, || You [are] near in their mouth, || And far off from their reins.
Thou hast planted them; they have also taken root; they grow; they also bring forth fruit: thou art near, in their mouth, and far from their mind.
You planted them and they took root. They continue to produce fruit. You are near to them in their mouths, but far away from their hearts.
From the Latin
Thou hast planted them, and they have taken root: they prosper and bring forth fruit: thou art near in their mouth, and far from their reins.
Simplified
You planted them, and they've taken root, grown, and produced fruit. They're always talking about you but they don't think of you, even for a moment.
They have been planted by you, they have taken root; they go on and give fruit: you are near in their mouths but far from their thoughts.
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 closely, with all twelve words matched. This indicates a strong consistency in the transmission of this verse across traditions.
נְטַעְתָּם֙ גַּם־ שֹׁרָ֔שׁוּ יֵלְכ֖וּ גַּם־ עָ֣שׂוּ פֶ֑רִי קָר֤וֹב אַתָּה֙ בְּפִיהֶ֔ם וְרָח֖וֹק מִכִּלְיוֹתֵיהֶֽם׃
12 of the 12 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 12:2
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.
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp3mp
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word שָׁרַשׁ (*sharash*) is a verb that relates to rooting, both in the sense of establishing roots and uprooting. It includes various forms such as rooting up, taking root, and being rooted out. The entries indicate a range of meanings connected to the concept of roots, but there is no significant disagreement among the lexicons.
[שָׁרַשׁ] vb. denom. Pi. = deal with the roots
root up, out
Pu. be rooted up (of produce)
Po‛ēl take root, establish oneself firmly
Po‛al id.
Hiph. id.
base
H8327 שָׁרַשׁ vb. denom. Pi. = deal with the roots
8327 sharash shaw-rash'
a primitive root; to root, i.e. strike into the soil, or (by
implication) to pluck from it:--(take, cause to take) root
(out).
שָׁרַשׁ (sha.rash) — to uproot.
1) to uproot, take root, deal with the roots
1a) (Piel) to root up, root out
1b) (Pual) to be rooted up or out (of produce)
1c) (Poel) to take root
1d) (Poal) to take root
1e) (Hiphil) to take root, cause to take root
V-M-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
root (shoresh; rhiza): Frequently mentioned in the Old Testament and New Testament, but almost always in a figurative sense, e.g. "root of the righteous" (Pr 12:3,12); "root that beareth gall" (De 29:18); "Their root shall be as rottenness" (Isa 5:24); "root of bitterness" (Heb 12:15). Also of peoples: "they whose root is in Amalek" (Jud 5:14); of Assyria (Eze 31:7); "Ephraim is smitten, their root is dried up" (Ho 9:16); "Judah shall again take root downward" (
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
wok (peripatein): Aside from its frequent occurrence in the usual sense, the word "walk" is used figuratively of conduct and of spiritual states. (1) Observance of laws or customs: "Thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs" (Ac 21:21). (2) Of the spiritual life: "If we walk in the light, as he is in the light" (1Joh 1:7); "That like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life" (Ro 6:4); "Walk by the Spirit, and ye shall not fulfill the lust of the flesh" (Ga 5:16); "For we walk by faith, not by sight"…
Is often figuratively used to denote a man’s mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ’s favor here and in heaven, Ps 89:15 Re 3:4.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.
פְּרִי 119 n.m. fruit
fruit of the ground, of produce in gen.
= offspring, fruit of womb
fig. of fruit of actions, i.e. their consequences
base
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
פְּרִי (pe.ri) — fruit.
1) fruit
1a) fruit, produce (of the ground)
1b) fruit, offspring, children, progeny (of the womb)
1c) fruit (of actions) (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
froot.
See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.
Fruit
A word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,
(1.) The fruit of the field, “corn-fruit” (Heb. dagan); all kinds of grain and pulse.
(2.) The fruit of the vine, “vintage-fruit” (Heb. tirosh); grapes, whether moist or dried.
(3.) “Orchard-fruits” (Heb. yitshar), as dates, figs, citrons, etc.
Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word “fruit” is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42;
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
HAamsa — HAamsa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Conj | Adj — ConjunctionHC/Aamsa
כִּלְיָה (kilyah) refers to kidneys in the plural form, primarily as a physical organ. It can also denote the seat of emotion and affection figuratively, and is used in the context of sacrificial animals. The term is derived from a related word for 'kidney' and is noted for its figurative use in describing the mind or interior self.
[כִּלְיָה] n.f. only pl. kidneys
base
H3629 [כִּלְיָה] only pl. kidneys
3629 kilyah kil-yaw'
feminine of 3627 (only in the plural); a kidney (as an
essential organ); figuratively, the mind (as the interior
self):--kidneys, reins.
see HEBREW for 03627
כִּלְיָה (kil.yah) — kidney.
1) kidneys
1a) of physical organ (lit.)
1b) of seat of emotion and affection (fig.)
1c) of sacrificial animals
2) (TWOT) reins
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3mp