Jeremiah 17:10 — Word Study
WLCאֲנִ֧י יְהוָ֛ה חֹקֵ֥ר לֵ֖ב בֹּחֵ֣ן כְּלָי֑וֹת וְלָתֵ֤ת לְאִישׁ֙ כִּדְרָכָ֔יו כִּפְרִ֖י מַעֲלָלָֽיו׃ ס
BSAIʼănîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] searchchâqar [examine closely, investigate] the heartlêb [feelings, will, and intellect] I examinebâchan [test, prove] the mindkilyâh [kidneys] to rewardnâthan [give, recompense] a manʼîysh [individual, person] according to his wayderek [path, manner of life] by what his deedsmaʻălâl [actions] deservepᵉrîy [are worthy of, according to the fruit of his doings]
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֧י | I | Pronoun |
| יְהוָ֛ה | Yahweh | Noun proper |
| חֹקֵ֥ר | [am] searching | Verb, Qal, participle (active) masculine singular |
| לֵ֖ב | [the] heart | Noun common, masculine singular absolute |
| בֹּחֵ֣ן | [am] testing | Verb, Qal, participle (active) masculine singular |
| כְּלָי֑וֹת | [the] kidneys | Noun common, feminine plural absolute |
| וְלָתֵ֤ת | to give | Conjunction, preposition, verb qal infinitive construct common |
| לְאִישׁ֙ | to everyone | Preposition, noun common masculine singular absolute |
| כִּדְרָכָ֔יו | according to ways his | Preposition, noun common both plural construct, suffix |
| כִּפְרִ֖י | according to [the] fruit of | Preposition, noun common masculine singular construct |
| מַעֲלָלָֽיו׃ ס | deeds his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I, the LORD, search the heart; I examine the mind to reward a man according to his way, by what his deeds deserve. |
| KJV | I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. |
| ASV | I, Jehovah, search the mind, I try the heart, even to give every man according to his ways, according to the fruit of his doings. |
| YLT | I Jehovah do search the heart, try the reins, Even to give to each according to his way, According to the fruit of his doings. |
| WEB | “I, Yahweh, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.” |
| BBE | I the Lord am the searcher of the heart, the tester of the thoughts, so that I may give to every man the reward of his ways, in keeping with the fruit of his doings. |
The translations agree on the meaning of God's examination and reward, presenting a unified understanding of the verse.
The structure consists of a main clause followed by several subordinate phrases that elaborate on God's actions and the basis for His judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָקַר
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 17:10
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 Examination of the Heartgenerated
Jeremiah 17:10 reveals that the LORD, Yahweh, actively investigates the inner thoughts and intentions of individuals. This verse emphasizes God's omniscience and His ability to discern the true nature of a person's heart and mind, contrasting human deceitfulness as noted in the preceding verse. The context serves as a reminder of the importance of integrity and the consequences of one's actions, as seen in the following verses that discuss the outcomes of unjust behavior.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 11:20 | O LORD of Hosts, who judges righteously, who examines the heart and mind, let me see Your vengeance upon them, for to You I have committed my cause. |
| 2 | Jeremiah 20:12 | O LORD of Hosts, who examines the righteous, who sees the heart and mind, let me see Your vengeance upon them, for to You I have committed my cause. |
| 3 | 1 Samuel 16:7 | But the LORD said to Samuel, “Do not consider his appearance or height, for I have rejected him; the LORD does not see as man does. For man sees the outward appearance, but the LORD sees the heart.” |
| 4 | 1 Chronicles 28:9 | As for you, Solomon my son, know the God of your father and serve Him wholeheartedly and with a willing mind, for the LORD searches every heart and understands the intent of every thought. If you seek Him, He will be found by you; but if you forsake Him, He will reject you forever. |
| 5 | 1 Chronicles 29:17 | I know, my God, that You test the heart and delight in uprightness. All these things I have given willingly and with an upright heart, and now I have seen Your people who are present here giving joyfully and willingly to You. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — חֹקֵ֥ר, cho.Kergenerated
The verb חָקַר, transliterated as chaqar, means 'to search' or 'to examine closely'. This word conveys a sense of thorough investigation, as God seeks to uncover the truth about the heart and mind of individuals.
In this verse, the participial form indicates an ongoing action, highlighting that God's searching is both active and continuous. This reflects God's desire to understand the inner workings of humanity, which is central to His judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the LORD searches the heart and examines the mind, maintaining the core meaning of the verse.
Sentence Structuregenerated
The finite verb חֹקֵ֥ר, searching, governs the sentence, with multiple clauses detailing what God examines and how He rewards individuals. The structure emphasizes the actions of searching and examining, which are central to the verse's meaning.
The arrangement of the clauses reflects a cause-and-effect relationship: God's examination leads to the reward based on the individual's actions, highlighting the moral implications of one's life choices.
Septuagint Backgroundgenerated
The Septuagint translates חֹקֵ֥ר as ἐτάζων, meaning 'testing' or 'examining'. This choice indicates a focus on the evaluative aspect of God's action, suggesting a thorough scrutiny of human intentions.
By using this term, the translators emphasize the seriousness of God's examination, aligning with the Hebrew meaning while also reflecting the Greek understanding of testing and proving.
In plain words — the whole versegenerated
Jeremiah 17:10 states that the LORD searches the heart and examines the mind to reward individuals based on their actions. This verse highlights God's ability to see beyond outward appearances and understand the true intentions of people, reinforcing the idea that actions have consequences.
Frequently Asked Questionsgenerated
It means that God examines our innermost thoughts and intentions, understanding our true motives beyond what we may show outwardly.
God assesses our actions and intentions, rewarding us based on the moral quality of our deeds, whether good or bad.
The heart is described as deceitful because it can lead us to rationalize our actions or hide our true intentions, making it essential for God to examine it.
In biblical thought, kidneys symbolize emotions and inner thoughts, indicating that God also examines our feelings and motivations, not just our actions.
Reflection Questionsgenerated
- How can I ensure that my heart and actions align with God's will?
- What steps can I take to be more aware of my true intentions and motivations?
- In what ways can I seek God's guidance in my decision-making?
- How does understanding God's examination of my heart affect my daily choices?
The early church on this verse — how the Fathers read it
Early Christian writers referenced this verse to discuss God's judgment and the nature of the heart. Their quotations highlight the significance of divine scrutiny in understanding human actions.
God has promised that Christ will be a light and has declared that he himself is a lantern, searching the hearts and seats of affections.Early Church Fathers on Jeremiah 17 →
The Pharisees, by justifying themselves before people, were placing in people their hope of reward. His rebuke to them had the same bearing as that of the prophet Jeremiah, “Cursed is the one who trusts in humankind.” He says next,Early Church Fathers on Jeremiah 17 →
For such things as these serve for exercise and trial, so that, having proved ourselves zealous and chosen servants of Christ, we may be fellow heirs with the saints.Early Church Fathers on Jeremiah 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 17:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI the Lord search the heart,.... The inward parts of it, every room and corner in it; and know the thoughts of it; all its intents, purposes, designs, contrivances, and imaginations; all the secret
Read John Gill on Jeremiah 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.
Read Robert Jamieson on Jeremiah 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLest these hypocrites should pretend that their hearts were not departed from God, or should say, Who then can judge us if none knoweth the heart? saith God, Though no creature knoweth the heart of another fellow creature, yet I know the hearts of all creatures, I search the secret thoughts, and counsels, and designs of all my creatures; for I will judge them according to their thoughts and the secret motions and affections of their souls, according to all their ways, and the fruit of their doings. You cannot therefore mock me, and tell me your hearts are not departed from me.
Read Matthew Poole on Jeremiah 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 17:10 I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.Ver. 10. I the Lord search the heart.] Be it never so full of shifts and fetches, I cannot be deceived in it. The watchmaker must needs know every turning and winding in the watch. God is the heart maker and the heart mender; neither is there any creature, no, not any creature of the heart, that is not manifest in his sight, but all things are naked and opened before his eyes. "Naked" for the outside, and opened for the inside - dissected, quartered, and, as it were, "cleft through the back-bone," as the apostle’ s word there signifieth; so…
Read John Trapp on Jeremiah 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) According to his ways.—The Hebrew word is in the singular, his way, and the interpolated conjunction “and” is better omitted, so as to leave the last words as an explanation of what is meant by it. Jehovah, who “searches the heart,” answers the question “who can know it?” He does know, and will, in the end, judge with a perfectly righteous judgment. Men should live as in the presence of One to whom all hearts are open.
Read Charles John Ellicott on Jeremiah 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. I the Lord search the heart] The Lord is called by his apostles, Acts 1:24, Καρδιογνωστης, the Knower of the heart. To him alone can this epithet be applied; and it is from him alone that we can derive that instruction by which we can in any measure know ourselves.
Read AdamClarke on Jeremiah 17 →CambridgeThe Cambridge Bible for Schools and Colleges10. search … reins] See on Jeremiah 11:20. even to give, etc.] found also Jeremiah 32:19.
Read Cambridge on Jeremiah 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. The ninth verse closes with the question: Who can know it? — This verse answers it — Only God. He can probe it to the core, and understand all its crookedness and perverseness. Ways — Literally, way.
Read Daniel Denison Whedon on Jeremiah 17 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I, the LORD, search the heart; I examine the mind to reward a man according to his way, by what his deeds deserve.
“I, Yahweh, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.”
I, the LORD, search the heart; I examine the mind to reward a man according to his way, by what his deeds deserve.
I, the Lord, probe into people’s minds. I examine people’s hearts. I deal with each person according to how he has behaved. I give them what they deserve based on what they have done.
Tyndale line
I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.
I, Jehovah, search the mind, I try the heart, even to give every man according to his ways, according to the fruit of his doings.
I the LORD search the heart, I try the reins, even to give every man according to his ways, according to the fruit of his doings.
I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.
I the Lord search the heart, and try ye reines, euen to giue euery man according to his wayes, and according to the fruite of his workes.
Strictly literal
I Jehovah search the heart, I try the reins, even to give each one according to his ways, according to the fruit of his doings.
I Jehovah do search the heart, try the reins, Even to give to each according to his way, According to the fruit of his doings.
I, YHWH, search the heart, try the reins, || Even to give to each according to his way, || According to the fruit of his doings.
I the Lord search the heart, probe the reins: yea, to give unto every man according to his ways, according to the fruit of his deeds.
I am Yahweh, the one who searches through the mind, who tests the hearts. I give to each person according to his ways, according to the fruit of his deeds.
From the Latin
I am the Lord who search the heart and prove the reins: who give to every one according to his way, and according to the fruit of his devices.
Simplified
But I, the Lord, see what people are thinking. I examine their minds, so I can reward them depending on their attitudes and the way they behave.
I the Lord am the searcher of the heart, the tester of the thoughts, so that I may give to every man the reward of his ways, in keeping with the fruit of his doings.
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 align closely, with all 11 words matched, indicating a strong consistency in the transmission of this verse. The Dead Sea Scrolls show some words on the leather, but the majority of the text has been supplied by an editor, suggesting a degree of textual preservation despite the damage.
אֲנִ֧י יְהוָ֛ה חֹקֵ֥ר לֵ֖ב בֹּחֵ֣ן כְּלָי֑וֹת וְלָתֵ֤ת לְאִישׁ֙ כִּדְרָכָ֔יו כִּפְרִ֖י מַעֲלָלָֽיו׃ ס
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.
[אני] [יהוה] [חקר] [לב] [בחן] [כליות] [ולתת] [לאיש] כדרכ׳ו כפרי מעללי׳ו
3 words on the leather — 8 supplied entire by an editor.
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 17:10
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
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
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
חָקַר (chaqar) is a Hebrew verb meaning to search or examine. It encompasses actions like searching for, exploring, and thoroughly investigating. The word can also imply being found out or ascertained. It appears in various forms, including Qal, Niphal, and Piel, indicating different nuances of searching and examination.
[חָקַר] vb. search
Qal
search (for)
search through, explore
search a man, find out his sentiments
of י׳ searching man
of examining thoroughly
Niph. be searched out, found out, ascertained
Pi. he sought out many proverbs
base
H2713 [חָקַר] search .. search (for)
. . search through, explore
. search a man, find out his sentiments
. of י׳ searching man
. of examining thoroughly
. be searched out, found out, ascertained
. he sought out many proverbs
2713 chaqar khaw-kar'
a primitive root; properly, to penetrate; hence, to examine
intimately:--find out, (make) search (out), seek (out), sound,
try.
חָקַר (cha.qar) — to search.
1) to search, search for, search out, examine, investigate
1a) (Qal)
1a1) to search (for)
1a2) to search through, explore
1a3) to examine thoroughly
1b) (Niphal)
1b1) to be searched out, be found out, be ascertained, be examined
1c) (Piel) to search out, seek out
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
N-fp — Noun common · feminine plural absoluteHNcfpa
kid'-niz (always in the plural: kelayoth; nephroi; Latin renes, whence the English "reins"): "Reins" and "kidneys" are synonyms, but the King James Version undertook a distinction by using the former word in the figurative, the latter in the literal passages. the English Revised Version has followed the King James Version exactly, but the American Standard Revised Version has retained "reins" only in Job 16:13; La 3:13; Re 2:23, elsewhere substituting "heart," except in Ps 139:13, where "inward parts" is used. the King James Version and the English Revised Version also have "reins" for chalatsayim, in Isa 11:5 (the…
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)
Conj | Prep | V-Qal-Inf-a — Conjunction · preposition · verb qal infinitive construct commonHC/R/Vqcc
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cp | Suff — Preposition · noun common both plural construct · suffixHR/Ncbpc/Sp3ms
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.)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַעֲלָל (ma`alal) refers to a deed or practice, often with a negative connotation. It encompasses actions or works, whether good or bad, and is derived from a root meaning to act. The entries consistently highlight its focus on deeds and practices.
[מַעֲלָל] 41 n.m. deed, practice
base
H4611 מַעֲלָל deed, practice
4611 ma`alal mah-al-awl'
from 5953; an act (good or bad):--doing, endeavour,
invention, work.
see HEBREW for 05953
מַעֲלָל (ma.a.lal) — deed.
1) deed, practice
1a) practice (usually bad)
1b) deeds
1c) acts
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms