Jeremiah 17:23 — Word Study
WLCוְלֹ֣א שָֽׁמְע֔וּ וְלֹ֥א הִטּ֖וּ אֶת־ אָזְנָ֑ם וַיַּקְשׁוּ֙ אֶת־ עָרְפָּ֔ם לְבִלְתִּ֣י שְׁמ֔וֹעַ וּלְבִלְתִּ֖י קַ֥חַת מוּסָֽר׃
BSAYet they would notlôʼ [refused to, disobeyed] listenshâmaʻ■ [hear and obey, give attention] or inclinenâṭâh■ their earʼôzen [stretch out their ear, pay attention] but they stiffenedqâshâh▸ [hardened, made stubborn] their necksʻôreph [the back of the neck] and would notbiltîy [declined to, were unwilling to] listenshâmaʻ [hear and receive] or receivelâqach [take in, accept] My disciplinemûwçâr [correction, instruction, guidance]
| Greek | English | Parsing |
|---|---|---|
| וְלֹ֣א | and not | Conjunction, particle |
| שָֽׁמְע֔וּ | they listened | Verb, Qal, perfect third person common plural |
| וְלֹ֥א | and not | Conjunction, particle |
| הִטּ֖וּ | they inclined | Verb, Hiphil, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| אָזְנָ֑ם | ear their | Noun common feminine singular construct, suffix |
| וַיַּקְשׁוּ֙ | and they stiffened | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| עָרְפָּ֔ם | neck their | Noun common masculine singular construct, suffix |
| לְבִלְתִּ֣י | to not | Preposition, noun common both singular absolute |
| שְׁמ֔וֹעַ | to listen | Verb, Qal, infinitive construct common |
| וּלְבִלְתִּ֖י | and to not | Conjunction, preposition, noun common both singular absolute |
| קַ֥חַת | to accept | Verb, Qal, infinitive construct common |
| מוּסָֽר׃ | correction | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet they would not listen or incline their ear, but they stiffened their necks and would not listen or receive My discipline. |
| KJV | But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction. |
| ASV | But they hearkened not, neither inclined their ear, but made their neck stiff, that they might not hear, and might not receive instruction. |
| YLT | And they have not hearkened nor inclined their ear, And they stiffen their neck not to hear, And not to receive instruction. |
| WEB | But they didn’t listen. They didn’t turn their ear, but made their neck stiff, that they might not hear, and might not receive instruction. |
| BBE | But they gave no attention and would not give ear, but they made their necks stiff so that they might not give ear and might not get teaching. |
Where they part company is מוּסָר — see How Translations Differ.
The sentence is structured around a main clause with additional phrases that emphasize the people's refusal and stubbornness.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 17:23
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 Obediencegenerated
Jeremiah 17:23 emphasizes the people's unwillingness to heed God's instructions. Despite His clear commands regarding the Sabbath, they chose to ignore His words and remained obstinate. This reflects a broader theme in Jeremiah where the prophet repeatedly calls the Israelites to return to God and listen to His guidance, as seen in Jeremiah 7:24–26 and Jeremiah 11:10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 7:24–26 | Yet they did not listen or incline their ear, but they followed the stubborn inclinations of their own evil hearts. They went backward and not forward. |
| 2 | Jeremiah 11:10 | They have returned to the sins of their forefathers who refused to obey My words. They have followed other gods to serve them. The house of Israel and the house of Judah have broken the covenant I made with their fathers. |
| 3 | Jeremiah 16:11–12 | Then you are to answer them: ‘It is because your fathers have forsaken Me, declares the LORD, and followed other gods, and served and worshiped them. They abandoned Me and did not keep My instruction. |
| 4 | Jeremiah 19:15 | “This is what the LORD of Hosts, the God of Israel, says: ‘Behold, I am about to bring on this city and on all the villages around it every disaster I have pronounced against them, because they have stiffened their necks so as not to heed My words.’” |
| 5 | Isaiah 48:4 | For I knew that you are stubborn; your neck is iron and your forehead is bronze. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — מוּסָר, mu.Sargenerated
The Hebrew word מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, implying a need for correction and guidance.
In this verse, it highlights the consequences of the people's refusal to accept God's discipline, which is necessary for their growth and understanding. The word captures the essence of God's desire for His people to learn from their mistakes and follow His ways.
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 contains multiple clauses with a main verb structure. The finite verb שָֽׁמְע֔וּ (they listened) governs the overall action, with several phrases describing their refusal to listen and their stubbornness.
The structure emphasizes the people's active choice to reject God's words, as seen in the repeated use of וְלֹא (and not) to underscore their disobedience.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מוּסָר is translated as παιδείαν (paideian), which carries the connotation of education and training. This choice suggests a broader understanding of discipline as not just correction but also as a form of guidance and instruction.
This reflects an interpretation that emphasizes the nurturing aspect of God's discipline, aligning with the Greek understanding of moral and ethical training.
In plain words — the whole versegenerated
Jeremiah 17:23 shows that the people did not listen to God or pay attention to His commands. Instead, they hardened their hearts and refused to accept His correction. This highlights a common theme in the book of Jeremiah, where the prophet calls the people to return to God and heed His words.
Frequently Asked Questionsgenerated
Listening to God's discipline means being open to His correction and guidance, allowing it to shape our behavior and decisions.
The people refused to listen due to their stubbornness and unwillingness to change their ways, despite God's clear instructions.
We can avoid hardening our hearts by remaining open to God's teachings, seeking His guidance through prayer, and being willing to make changes in our lives.
The neck symbolizes stubbornness and resistance; a 'stiff neck' indicates a refusal to submit to God's authority and direction.
Reflection Questionsgenerated
- In what areas of my life might I be ignoring God's guidance?
- How can I cultivate a more receptive heart to God's discipline?
- What steps can I take to ensure I am listening to God's voice in my daily life?
- How does understanding the nature of God's discipline change my perspective on challenges I face?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Jeremiah 17:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut they obeyed not,.... Or, "heard not" (c); so as to observe and do; that is, their fathers did not; this command was very early disobeyed, and more or less in all intervening times: neither
Read John Gill on Jeremiah 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem; Delivered in
Read Robert Jamieson on Jeremiah 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Jews were a very covetous people, and their covetousness as well as their other lusts were temptations to them to profane the Lord’ s sabbaths, .
Read Matthew Poole on Jeremiah 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 17:23 But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.Ver. 23. But they obeyed not.] See Jeremiah 7:24; Jeremiah 7:26.
Read John Trapp on Jeremiah 17 →CambridgeThe Cambridge Bible for Schools and Colleges23. Substantially the same as ch. Jeremiah 7:26. instruction] correction. See on Jeremiah 6:8.
Read Cambridge 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
Yet they would not listen or incline their ear, but they stiffened their necks and would not listen or receive My discipline.
But they didn’t listen. They didn’t turn their ear, but made their neck stiff, that they might not hear, and might not receive instruction.
Yet they would not listen or incline their ear, but they stiffened their necks and would not listen or receive My discipline.
Your ancestors, however, did not listen to me or pay any attention to me. They stubbornly refused to pay attention or to respond to any discipline.’
Tyndale line
But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.
But they hearkened not, neither inclined their ear, but made their neck stiff, that they might not hear, and might not receive instruction.
But they hearkened not, neither inclined their ear, but made their neck stiff, that they might not hear, and might not receive instruction.
But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.
But they obeied not, neither inclined their eares, but made their neckes stiffe and would not heare, nor receiue correction.
Strictly literal
but they hearkened not, neither inclined their ear, but hardened their neck, that they might not hear nor receive instruction.
And they have not hearkened nor inclined their ear, And they stiffen their neck not to hear, And not to receive instruction.
And they have not listened nor inclined their ear, || And they stiffen their neck not to hear, || And not to receive instruction.
But they hearkened not, and inclined not their ear; and they made their neck stiff, so as not to hearken, and not to receive instruction.
They did not listen or pay attention, but stiffened their neck so they would not hear me nor accept discipline.
From the Latin
But they did not hear, nor incline their ear: but hardened their neck, that they might not hear me, and might not receive instruction.
Simplified
However, they refused to listen or pay attention. Instead they were stubborn and refused to obey or accept instruction.
But they gave no attention and would not give ear, but they made their necks stiff so that they might not give ear and might not get teaching.
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 states, 'Yet they would not listen or incline their ear, but they stiffened their necks and would not listen or receive My discipline.' The Septuagint largely agrees with the Masoretic Text, matching 12 of the 14 words, although the exact wording and structure differ due to the nature of Greek translation. The Dead Sea Scrolls (4Q70) also align closely with the Masoretic Text but include some words that are partly restored or supplied by an editor, indicating minor textual variations. Overall, while there are some differences in wording and restoration, the core message remains consistent across these ancient witnesses.
וְלֹ֣א שָֽׁמְע֔וּ וְלֹ֥א הִטּ֖וּ אֶת־ אָזְנָ֑ם וַיַּקְשׁוּ֙ אֶת־ עָרְפָּ֔ם לְבִלְתִּ֣י שְׁמ֔וֹעַ וּלְבִלְתִּ֖י קַ֥חַת מוּסָֽר׃
12 of the 14 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.
ולא שמעו [ולא] הטו את אזנ׳ם ויקשו את ערפ׳ם לבלתי [שמע] [ולבלתי] [קחת] [מוסר]
8 words on the leather — 1 partly restored, 5 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 17:23
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
קָשָׁה (qashah) is a Hebrew verb meaning to be hard, severe, or fierce. It can describe difficulty or harshness in various contexts, including labor and obstinacy. The word has different forms, such as Qal (to be hard), Niphal (to be ill-treated), and Hiphil (to make difficult or burdensome).
[קָשָׁה] vb. be hard, severe, fierce
Qal
be hard, difficult
be hard, severe
Niph. hardly bestead, hard pressed
Pi. she made hard in her bearing (had severe labour)
Hiph.
make difficult, difficulty
make severe, burdensome, yoke imposed by king
make hard, stiff, stubborn, fig. of obstinacy
shew stubbornness
base
H7185 קָשָׁה be hard, severe, fierce .. be hard, difficult
. be hard, severe
. hardly bestead, hard pressed
. . make difficult, difficulty
. make severe, burdensome, yoke imposed by king
. . make hard, stiff, stubborn, fig. of obstinacy
. shew stubbornness
7185 qashah kaw-shaw'
a primitive root; properly, to be dense, i.e. tough or severe
(in various applications):--be cruel, be fiercer, make
grievous, be ((ask a), be in, have, seem, would) hard(-en,
(labour), -ly, thing), be sore, (be, make) stiff(-en,
(-necked)).
קָשָׁה (qa.shah) — to harden.
1) to be hard, be severe, be fierce, be harsh
1a) (Qal)
1a1) to be hard, be difficult
1a2) to be hard, be severe
1b) (Niphal)
1b1) to be ill-treated
1b2) to be hard pressed
1c) (Piel) to have severe labour (of women)
1d) (Hiphil)
1d1) to make difficult, make difficulty
1d2) to make severe, make burdensome
1d3) to make hard, make stiff, make stubborn
1d3a) of obstinacy (fig)
1d4) to show stubbornness
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
עֹ֫רֶף (oreph) refers to the back of the neck, and can also denote the back generally, both literally and figuratively. It is associated with concepts like obstinacy and apostasy. The word is derived from a related term, עָרַף (araf), and is mentioned in contexts describing a stiff neck or a fleeing foe.
עֹ֫רֶף n.m. back of neck, neck
base
H6203 עֹ֫רֶף back of neck, neck
6203 `oreph o-ref'
from 6202; the nape or back of the neck (as declining);
hence, the back generally (whether literal or figurative):--
back ((stiff-)neck((-ed).
see HEBREW for 06202
עֹ֫רֶף (o.reph) — neck.
1) neck, back of the neck, back
1a) back of the neck
1a1) of fleeing foe
1a2) of apostasy (fig.)
1b) stiff of neck, obstinate (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
Prep | Conj — Preposition · noun common both singular absoluteHR/Ncbsa
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal — Verb · Qal · infinitive construct commonHVqcc
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
HC/R/Ncbsa — Conjunction · preposition · noun common both singular absoluteHC/R/Ncbsa
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
N-ms — Noun common · masculine singular absoluteHNcmsa
ko-rek'-shun (mucar, usually rendered "instruction," is translated "correction" in several passages): The verb from which the noun is derived signifies "to instruct" or "chastise." The idea of chastisement was very closely connected in the Hebrew mind with that of pedagogy. See CHASTISEMENT. the Revised Version (British and American) and the American Standard Revised Version have changed "correction" of the King James Version to "instruction" in Jer 7:28, reversing the order in the margins. shebheT, rendered "rod" in Job 21:9, is unnecessarily changed to "correction" in 37:13. In 2Ti 3:16, epanorthosis, is translated "correction." The difference between correction, discipline and instruction Was not clearly drawn in the Hebrew…
→ See AFFLICTION, DESIGN OF
→ See CHASTISEMENT
→ See CHILDREN, CORRECTION OF
→ See PARENTS
→ See PUNISHMENT
→ See SCOURGING