Jeremiah 23:21 — Word Study
WLCלֹא־ שָׁלַ֥חְתִּי אֶת־ הַנְּבִאִ֖ים וְהֵ֣ם רָ֑צוּ לֹא־ דִבַּ֥רְתִּי אֲלֵיהֶ֖ם וְהֵ֥ם נִבָּֽאוּ׃
BSAI did notlôʼ [not at all, never] sendshâlach■ these prophetsnâbîyʼ [messengers of God, spokesmen] ◂yet theyhêm have run with their messagerûwts■ [rushed, hastened, prophecies, declarations] I did notlôʼ [not at all, never] speakdâbar■ to themʼêl [communicate, utter] ◂yet theyhêm have prophesiednâbâʼ■ [spoken under divine influence, foretold]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| שָׁלַ֥חְתִּי | I sent | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| הַנְּבִאִ֖ים | the prophets | Particle, noun common masculine plural absolute |
| וְהֵ֣ם | and they | Conjunction, pronoun |
| רָ֑צוּ | they ran | Verb, Qal, perfect third person common plural |
| לֹא־ | not | Particle |
| דִבַּ֥רְתִּי | I spoke | Verb, Piel, perfect first person common singular |
| אֲלֵיהֶ֖ם | to them | Preposition, suffix |
| וְהֵ֥ם | and they | Conjunction, pronoun |
| נִבָּֽאוּ׃ | they prophesied | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I did not send these prophets, yet they have run with their message; I did not speak to them, yet they have prophesied. |
| KJV | I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. |
| ASV | I sent not these prophets, yet they ran: I spake not unto them, yet they prophesied. |
| YLT | I have not sent the prophets, and they have run, I have not spoken unto them, and they have prophesied. |
| WEB | I didn’t send these prophets, yet they ran. I didn’t speak to them, yet they prophesied. |
| BBE | I did not send these prophets, but they went running: I said nothing to them, but they gave out the prophet's word. |
The translations agree on the core meanings of the verbs, particularly שָׁלַח and נִבָּֽאוּ.
The sentence consists of a main clause followed by two subordinate clauses that express negation and actions taken by the prophets.







8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהֵם
verbשָׁלַח
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 23:21
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 Disapproval of False Prophetsgenerated
Jeremiah 23:21 reveals God's disapproval of prophets who claim to speak on His behalf without His authorization. This verse is part of a larger discourse where the LORD emphasizes the importance of true prophecy and the consequences of false declarations. God contrasts His own silence with the prophets' actions, highlighting their illegitimacy and the danger they pose to the people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 23:32 | “Indeed,” declares the LORD, “I am against those who prophesy false dreams and retell them to lead My people astray with their reckless lies. It was not I who sent them or commanded them, and they are of no benefit at all to these people,” declares the LORD. |
| 2 | Jeremiah 14:14 | “The prophets are prophesying lies in My name,” replied the LORD. “I did not send them or appoint them or speak to them. They are prophesying to you a false vision, a worthless divination, the futility and delusion of their own minds. |
| 3 | Jeremiah 27:15 | For I have not sent them, declares the LORD, and yet they are prophesying falsely in My name; therefore I will banish you, and you will perish—you and the prophets who prophesy to you.” |
| 4 | Jeremiah 28:15 | Then the prophet Jeremiah said to the prophet Hananiah, “Listen, Hananiah! The LORD did not send you, but you have persuaded this people to trust in a lie. |
| 5 | Jeremiah 29:9–31 | For they are falsely prophesying to you in My name; I have not sent them, declares the LORD.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — שָׁלַח, sha.Lach.tigenerated
The verb שָׁלַח (shalach) means 'to send' and is used here in the first person perfect tense, indicating a completed action. It emphasizes God's authority in sending messengers and implies that these prophets were not sent by Him.
The choice of this verb underscores the seriousness of the prophets' actions, as they have taken it upon themselves to speak without divine commission. This highlights the distinction between true and false prophets, where true prophets are sent by God to deliver His messages.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is שָׁלַ֥חְתִּי, I sent, which governs the entire verse. It is followed by two clauses that express negation and action: the prophets have run with their message and they have prophesied.
The structure emphasizes the contrast between God's actions and the prophets' unauthorized activities, with the repeated use of לֹא (lo') to highlight God's denial of sending them.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שָׁלַח is rendered as ἀπέστελλον (apestellon), which carries a similar meaning of sending. This choice reflects the translators' understanding of the authority of divine sending.
The Greek term used for נִבָּֽאוּ is ἐπροφήτευον (eprophēteuon), indicating a prophetic act that aligns with the original meaning but may also imply a broader interpretation of prophetic speech.
In plain words — the whole versegenerated
Jeremiah 23:21 states that God did not send the prophets, yet they ran with their messages. He did not speak to them, yet they prophesied. This highlights the issue of false prophets who claim to speak for God without His approval.
Frequently Asked Questionsgenerated
It means that these prophets are acting on their own authority and not under God's command, which is a serious issue in the context of true prophecy.
True prophets are sent by God to convey His messages, while false prophets mislead the people and can lead them away from God's truth.
By comparing their messages against Scripture and ensuring they align with God's revealed truth and character.
Following false prophets can lead to spiritual confusion, disobedience to God, and ultimately separation from His truth.
Reflection Questionsgenerated
- How can I discern between true and false teachings in my life?
- What steps can I take to ensure that I am following God's true messengers?
- In what ways can I be a voice for truth in my community?
- How does understanding the role of prophets in the Bible influence my faith today?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of true and false prophets, emphasizing the importance of divine authority in prophecy.
. I did not send the prophets, yet they ran; I did not speak to them, yet they prophesied. If they had stood in my council and had made my words known to my people,Early Church Fathers on Jeremiah 23 →
We must, however, examine such things carefully. For there assuredly are people who have not been counted worthy of Christ's grace but make the reputation of being saints and honorable an opportunity for gain.Early Church Fathers on Jeremiah 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 23:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have not sent these prophets, yet they ran,.... They might be sent of men, and be encouraged by them; but they were not sent of God: it is not only necessary that men employed in religious affairs
Read John Gill on Jeremiah 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.
Read Robert Jamieson on Jeremiah 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 23:21 I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.Ver. 21. I have not sent these prophets.] Who I have duped you into the mouth of destruction, as that old Bethelite did the young prophet into the mouth of the lion. Yet they ran.] They have from me neither mission nor commission, but do all on their own heads. Observabilis est hic locus contra multos qui hodie plebem docendi munus sibi arrogant, cum tamen non sint missi, saith Oecolampadius. This is a notable place against lay preachers. And, as if he had lived in those loose times of ours, he thus goeth on: - In 1 Corinthians 14:40; 1 Corinthians 16:1, order is commanded to be kept…
Read John Trapp on Jeremiah 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Yet they ran.—The image is that of messengers who rush eagerly, as from the king’s council-chamber, on their self-appointed mission, without waiting for the command of the Master in whose name they profess to come. (Comp. the question, “Who will go for us?” in Isaiah 6:8.)
Read Charles John Ellicott on Jeremiah 23 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. I have not sent these prophets, yet they ran] Not to save souls, but to profit themselves. I have not spoken to them, yet they prophesied.] They never received the word at my mouth; yet they went, publishing their own deceits, and pretending them to be revelations from God. The churches which have legal emoluments are ever in danger of being overrun and ruined by worldly and self-interested priests.
Read AdamClarke on Jeremiah 23 →
CambridgeThe Cambridge Bible for Schools and CollegesJeremiah 23:9-40. Condemnation of the prophets Following on the prophecies relating to successive kings of Judah, we have a section dealing with the iniquities of a class who also grievously misled the nation. The passage doubtless contains much that is genuine, but, from the diffuseness of style, especially in the latter part, it may be safely inferred that additional matter has been inserted. Commentators, however, are by no means agreed as to the amount of the latter. Du. omits all after Jeremiah 23:15, Co. nearly all after Jeremiah 23:24, Gi. Jeremiah 23:30-40, while the last-named also rejects Jeremiah 23:18-21. Jeremiah 23:9-17 and again 23–29 are in Ḳ ?inah rhythm. Elsewhere metre is…
Read Cambridge on Jeremiah 23 →
Albert Barnes1798–1870Barnes' Notes on the BibleRan - i. e., hurried to take upon them the responsibilites of the prophetic office.
Read Albert Barnes on Jeremiah 23 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21, 22. These false prophets ran as if with a message from the Almighty. They hurried with indecent levity to assume those grave responsibilities.
Read Daniel Denison Whedon on Jeremiah 23 →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 did not send these prophets, yet they have run with their message; I did not speak to them, yet they have prophesied.
I didn’t send these prophets, yet they ran. I didn’t speak to them, yet they prophesied.
I did not send these prophets, yet they have run with their message; I did not speak to them, yet they have prophesied.
I did not send those prophets. Yet they were in a hurry to give their message. I did not tell them anything. Yet they prophesied anyway.
Tyndale line
I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.
I sent not these prophets, yet they ran: I spake not unto them, yet they prophesied.
I sent not these prophets, yet they ran: I spake not unto them, yet they prophesied.
I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.
I haue not sent these prophets, sayth the Lord, yet they ranne; I haue not spoken to them, and yet they prophecied.
Strictly literal
I did not send the prophets, yet they ran; I have not spoken to them, yet they prophesied.
I have not sent the prophets, and they have run, I have not spoken unto them, and they have prophesied.
“I have not sent the prophets, and they have run, || I have not spoken to them, and they have prophesied.
I had not sent these prophets, yet they ran: I had not spoken to them, yet they prophesied.
I did not send out these prophets. They just appeared. I did not proclaim anything to them, but they have still prophesied.
From the Latin
I did not send prophets, yet they ran: I have not spoken to them, yet they prophesied.
Simplified
I didn't send these prophets, but they run to deliver their messages. I didn't tell them to say anything, but they still go on prophesying.
I did not send these prophets, but they went running: I said nothing to them, but they gave out the prophet's word.
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 of Jeremiah 23:21 states, "לֹא־ שָׁלַ֥חְתִּי אֶת־ הַנְּבִאִ֖ים וְהֵ֣ם רָ֑צוּ לֹא־ דִבַּ֥רְתִּי אֲלֵיהֶ֖ם וְהֵ֥ם נִבָּֽאוּ׃" which translates to, "I did not send these prophets, yet they have run with their message; I did not speak to them, yet they have prophesied." The Septuagint agrees with the Masoretic Text in meaning, as it corresponds closely in wording, although the exact phrasing and order may differ due to translation choices. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency across these ancient witnesses.
לֹא־ שָׁלַ֥חְתִּי אֶת־ הַנְּבִאִ֖ים וְהֵ֣ם רָ֑צוּ לֹא־ דִבַּ֥רְתִּי אֲלֵיהֶ֖ם וְהֵ֥ם נִבָּֽאוּ׃
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 23:21
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)
Part — ParticleHTn
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God’s Spirit, were…
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Conj | Pron — Conjunction · pronounHC/Pp3mp
רוּץ (ruts) means to run, encompassing various nuances such as running swiftly or causing someone to run away. It is a primitive root that can imply actions like breaking down or dividing quickly. The word appears in different forms, including participles for runners or messengers. There is some overlap in definitions across lexicons, but they consistently focus on the core idea of running.
רוּץ vb. run
Qal
run
pl. the runners (prop. out-runners)
runner = (royal messenger, post, late)
Pō‛lēl they run swiftly, dart
Hiph. cause to run
base
H7323 רוּץ run
7323 ruwts roots
a primitive root; to run (for whatever reason, especially to
rush):--break down, divide speedily, footman, guard, bring
hastily, (make) run (away, through), post.
רוּץ (ruts) — to run: run.
: run/runner/messenger
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: guard.
: guard
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: pieces.
: pieces
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
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)
Part — ParticleHTn
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
spok (1Ki 7:33).
See SEA, THE MOLTEN.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3mp
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Conj | Pron — Conjunction · pronounHC/Pp3mp
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
