Jeremiah 36:19 — Word Study
WLCוַיֹּאמְר֤וּ הַשָּׂרִים֙ אֶל־ בָּר֔וּךְ לֵ֥ךְ הִסָּתֵ֖ר אַתָּ֣ה וְיִרְמְיָ֑הוּ וְאִ֥ישׁ אַל־ יֵדַ֖ע אֵיפֹ֥ה אַתֶּֽם׃
BSAThen the officialssar [rulers, princes] saidʼâmar▸ toʼêl BaruchBârûwk Youʼattâh [as an individual, personally] and JeremiahYirmᵉyâh [whom Jehovah has appointed] must hide yourselvesçâthar [conceal, keep secret] and tellyâdaʻ▸ noʼal ◂oneʼîysh [do not let anyone know] whereʼêyphôh you areʼattâh [where you will be, your location]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּאמְר֤וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| הַשָּׂרִים֙ | the officials | Particle, noun common masculine plural absolute |
| אֶל־ | to | Preposition |
| בָּר֔וּךְ | Baruch | Noun proper masculine |
| לֵ֥ךְ | go | Verb, Qal, imperative second person masculine singular |
| הִסָּתֵ֖ר | hide yourself | Verb, Niphal, imperative second person masculine singular |
| אַתָּ֣ה | you | Pronoun |
| וְיִרְמְיָ֑הוּ | and Jeremiah | Conjunction, noun proper masculine |
| וְאִ֥ישׁ | and anyone | Conjunction, noun common masculine singular absolute |
| אַל־ | may not | Particle |
| יֵדַ֖ע | he know | Verb, Qal, jussive third person masculine singular |
| אֵיפֹ֥ה | where? | Particle |
| אַתֶּֽם׃ | [are] you | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the officials said to Baruch, “You and Jeremiah must hide yourselves and tell no one where you are.” |
| KJV | Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be. |
| ASV | Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye are. |
| YLT | And the heads say unto Baruch, 'Go, be hidden, thou and Jeremiah, and let no one know where ye [are].' |
| WEB | Then the princes said to Baruch, “You and Jeremiah go hide. Don’t let anyone know where you are.” |
| BBE | Then the rulers said to Baruch, Go and put yourself in a safe place, you and Jeremiah, and let no man have knowledge of where you are. |
Where they part company is הִסָּתֵ֖ר — see How Translations Differ.
The sentence is structured around a main clause with several imperative and interrogative phrases, emphasizing the officials' urgent instructions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbאָמַר
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 36:19
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 — The Officials' Warning to Baruchgenerated
Jeremiah 36:19 describes a critical moment when the officials advise Baruch to conceal himself and Jeremiah, emphasizing the urgency of their situation. This follows Baruch's account of writing down the words of Jeremiah, which had implications for their safety amid political tensions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 36:26 | Instead, the king commanded Jerahmeel, a son of the king, as well as Seraiah son of Azriel and Shelemiah son of Abdeel, to seize Baruch the scribe and Jeremiah the prophet. But the LORD had hidden them. |
| 2 | Jeremiah 26:20–24 | Now there was another man prophesying in the name of the LORD, Uriah son of Shemaiah from Kiriath-jearim. He prophesied against this city and against this land the same things that Jeremiah did. |
| 3 | 1 Kings 17:3 | “Leave here, turn eastward, and hide yourself by the Brook of Cherith, east of the Jordan. |
| 4 | 1 Kings 18:4–10 | for when Jezebel had slaughtered the prophets of the LORD, Obadiah had taken a hundred prophets and hidden them, fifty men per cave, providing them with food and water.) |
| 5 | 2 Chronicles 25:15 | Therefore the anger of the LORD burned against Amaziah, and He sent him a prophet, who said, “Why have you sought this people’s gods, which could not deliver them from your hand?” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הִסָּתֵ֖ר, hi.sa.Tergenerated
The verb סָתַר (sa.tar) means 'to hide' or 'to conceal.' It is used in various contexts, from hiding oneself to keeping something secret. In this verse, it is in the Niphal stem, indicating an action that affects the subject, which is Baruch and Jeremiah in this case.
The imperative form here conveys urgency and necessity, highlighting the officials' concern for the safety of Baruch and Jeremiah. The context suggests that hiding is not just a precaution but a crucial response to a threatening situation.
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 governing the sentence is יֹּאמְר֤וּ, they said, which introduces the officials' command. The structure includes a noun phrase for the subject, a prepositional phrase indicating the object of their command, and several clauses detailing the instructions given.
The word order emphasizes the officials' directive, placing their command at the forefront, which underscores the urgency of the situation.
Septuagint Backgroundgenerated
The Septuagint translates יֹּאמְר֤וּ as εἶπαν, indicating a straightforward rendering of the verb 'to say.' This choice shows continuity in meaning, aligning closely with the Hebrew intent.
The command to hide is rendered with κατακρύβηθι, which carries the same imperative sense as the Hebrew, emphasizing the need for secrecy.
In plain words — the whole versegenerated
Jeremiah 36:19 shows the officials telling Baruch to hide himself and Jeremiah, stressing that they must keep their whereabouts secret. This reflects the tense political climate and the need for safety.
Frequently Asked Questionsgenerated
The officials were likely concerned for their safety due to the political climate and the potential repercussions of Jeremiah's prophecies.
It indicates a time of danger and the need for caution in the face of possible persecution or conflict.
It highlights the ongoing tension between Jeremiah's prophetic messages and the political authorities, showcasing the risks faced by those who followed him.
Baruch's willingness to follow the officials' advice shows the importance of prudence and discretion in difficult circumstances.
Reflection Questionsgenerated
- What are some situations in my life where I need to exercise caution and discretion?
- How can I support those who are in danger or facing difficult circumstances?
- In what ways can I be like Baruch, standing by those who speak truth in challenging times?
- What does this verse teach me about the importance of community and support during crises?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 36:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said the princes unto Baruch,.... Being satisfied with his answer: go hide thee, thou and Jeremiah, and let no man know where ye be.
Read John Gill on Jeremiah 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be. Then said the princes unto Baruch, Go, hide thee - showing that they were not altogether without better feelings (cf.
Read Robert Jamieson on Jeremiah 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis speaketh these princes to have been men of a much gentler temper and better disposition than those who succeeded them in Zedekiah’ s time; they were not willing that any harm should come to the prophet, nor to Baruch, and knew the fierce temper of Jehoiakim, and therefore advised Baruch that both he and the prophet should hide. themselves.
Read Matthew Poole on Jeremiah 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 36:19 Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be.Ver. 19. Go hide thee, thou and Jeremiah.] This was well, but not all. They draw not Baruch before the king to answer what he had done; but why do they not take him to the king with his roll, and plead both for it and him too? Had they been true patriots and hearty friends to the truth, they would have done so; but they knew that this wicked king could not endure the prophets, and one of their company had been the king’ s agent in bringing Uriah the prophet out of Egypt to be butchered by him.
Read John Trapp on Jeremiah 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17-19) Tell us now, How didst thou write . . .?—The question was clearly put as a judicial interrogatory. The princes were anxious to ascertain how far each of the parties concerned was responsible. Had Baruch exercised any discretion in writing so that the words were his, though the substance was Jeremiah’s? or had he, on his own responsibility, and without the prophet’s will, published what had been written privately? or had every syllable as it was read come from the prophet’s lips? The scribe’s answer showed that the last hypothesis answered to the facts of the case. On hearing this they, obviously with a friendly regard, advise him and the prophet to hide themselves till they should…
Read Charles John Ellicott on Jeremiah 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Go, hide thee, thou and Jeremiah] They saw that the king would be displeased, and most probably seek their lives; and as they believed the prophecy was from God, they wished to save both the prophet and his scribe; but they were obliged to inform the king of what they had heard.
Read AdamClarke on Jeremiah 36 →CambridgeThe Cambridge Bible for Schools and Colleges19. Go, hide thee, thou and Jeremiah] See on Jeremiah 36:5. The princes doubtless had before their minds the fate of Uriah (Jeremiah 26:23). The so-called “Grotto of Jeremiah” near the “Quarries of Solomon” outside the Damascus Gate has been conjectured, owing to its traditional association with his name, to have been their hiding-place. See Pal. Explor. F. Quart. Statement, Jan. 1912, p. 27.
Read Cambridge on Jeremiah 36 →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
Then the officials said to Baruch, “You and Jeremiah must hide yourselves and tell no one where you are.”
Then the princes said to Baruch, “You and Jeremiah go hide. Don’t let anyone know where you are.”
Then the officials said to Baruch, “You and Jeremiah must hide yourselves and tell no one where you are.”
Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.”
Tyndale line
Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be.
Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye are.
Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be.
Then said the princes to Baruch, Go, hide thyself, thou and Jeremiah; and let no man know where ye are.
Then saide the princes vnto Baruch, Goe, hide thee, thou and Ieremiah, and let no man knowe where ye be.
Strictly literal
And the princes said unto Baruch, Go, hide thee, thou and Jeremiah; that none may know where ye are.
And the heads say unto Baruch, 'Go, be hidden, thou and Jeremiah, and let no one know where ye [are].'
And the heads say to Baruch, “Go, be hidden, you and Jeremiah, and let no one know where you [are].”
Then said the princes unto Baruch, Go, hide thyself, thou with Jeremiah; and let no man know where ye are.
Then the officials said to Baruch, “Go, hide yourself, and Jeremiah, too. Do not let anyone know where you are.”
From the Latin
And the princes said to Baruch: Go, and hide thee, both thou and Jeremias, and let no man know where you are.
Simplified
The officials told Baruch, “You and Jeremiah are going to have to hide. Don't tell anyone where you are.”
Then the rulers said to Baruch, Go and put yourself in a safe place, you and Jeremiah, and let no man have knowledge of where you are.
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 largely agree, with 12 of the 13 words matched. The Septuagint's word order differs but maintains the same essential meaning, reflecting the urgency of the officials' warning.
וַיֹּאמְר֤וּ הַשָּׂרִים֙ אֶל־ בָּר֔וּךְ לֵ֥ךְ הִסָּתֵ֖ר אַתָּ֣ה וְיִרְמְיָ֑הוּ וְאִ֥ישׁ אַל־ יֵדַ֖ע אֵיפֹ֥ה אַתֶּֽם׃
12 of the 13 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 36:19
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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 — PrepositionHR
בָּרוּךְ (Baruwk) means 'blessed' and refers to a name associated with several individuals in the Old Testament. These include Baruch, the friend and scribe of Jeremiah, and priests involved in rebuilding Jerusalem after the Exile. The word is derived from a passive participle form, indicating a state of being blessed.
בָּרוּךְ n.pr.m. (blessed)
friend and amanuensis of Jeremiah
a priest, son of Zabbai (Zaccai)
son of Colhozeh, of the tribe of Judah
base
H1263 בָּרוּךְ
1263 Baruwk baw-rook'
passive participle from 1288; blessed; Baruk, the name of
three Israelites:--Baruch.
see HEBREW for 01288
בָּרוּךְ (ba.rukh) — Baruch.
A man living at the time of Exile and Return, only mentioned at Neh.3.20;
son of: Zabbai (H2079H)
§ Baruch = "blessed"
1) friend, amanuensis, and faithful attendant of Jeremiah
2) a priest, the son of Zabbai who assisted Nehemiah in rebuilding the walls of Jerusalem
3) a priest, or family of priests, who signed the covenant with Nehemiah
4) son of Col-hozeh, a descendant of Perez or Pharez, the son of Judah
בָּרוּךְ (ba.rukh) — Baruch.
A man living at the time of Exile and Return, only mentioned at Neh.10.6
§ Baruch = "blessed"
1) friend, amanuensis, and faithful attendant of Jeremiah
2) a priest, the son of Zabbai who assisted Nehemiah in rebuilding the walls of Jerusalem
3) a priest, or family of priests, who signed the covenant with Nehemiah
4) son of Col-hozeh, a descendant of Perez or Pharez, the son of Judah
בָּרוּךְ (ba.rukh) — Baruch.
N-proper — Noun proper masculineHNpm
ba'-ruk, bar'-uk (baruk; Barouch, "blessed"):
(1) Son of Neriah and brother of Seraiah, King Zedekiah's chamberlain (Jer 51:59). He was the devoted friend (Jer 32:12), the amanuensis (36:4 ff,32) and faithful attendant (36:10 ff; Josephus, Ant, X, vi, 2) of the prophet Jeremiah. He seems to have been of noble family (see Ant, X, ix, 1; compare Jer 51:59; Baruch 1:1). He was also according to Josephus a man of unusual acquirements (Ant., X, ix, 1). He might have risen to a high position and seemed conscious of this, but under Jeremiah's influence (see Jer 45:5) he repressed his ambition, being content to throw in his lot with the great prophet whose secretary and companion…
Baruch
Blessed. (1.) The secretary of the prophet Jeremiah (32:12; 36:4). He was of the tribe of Judah (51:59). To him Jeremiah dictated his prophecies regarding the invasion of the Babylonians and the Captivity. These he read to the people from a window in the temple in the fourth year of the reign of Jehoiakim, king of Judah (Jer. 36). He afterwards read them before the counsellors of the king at a private interview; and then to the king himself, who, after hearing a part of the roll, cut it with a penknife, and threw it into the fire of his winter parlour, where he was sitting.
During the siege of Jerusalem by Nebuchadnezzar, he was the keeper of the deed of purchase Jeremiah had made of the territory of Hanameel (Jer. 32:12). Being accused by his enemies of favouring the Chaldeans, he was cast, with Jeremiah, into prison, where he…
(blessed). Son of Neriah, the friend, (Jeremiah 32:12) amanuensis, (Jeremiah 26:4-32) and faithful attendant of Jeremiah. (Jeremiah 36:10) ff. (B.C. 603.) He was of a noble family, comp. (Jeremiah 51:59) Bar. 1:1, and of distinguished acquirements. His enemies accused him of influencing Jeremiah in favor of the Chaldaeans, (Jeremiah 43:3) cf. Jere 27:13 And he was imprisoned until the capture of Jerusalem, B.C. 586. By the permission of Nebuchadnezzar he remained with Jeremiah at Mizpeh, Jos. Ant. x.9, 1, but was afterwards forced to go down to Egypt. (Jeremiah…
1. The son of Neriah, of a distinguished family in the tribe of Judah. He was the faithful friend of Jeremiah. About 605 B. C. he wrote down, from the lips of Jeremiah, all the divine messages to that prophet, and subsequently read them to the people, and again to certain princes. These last took the book, and soon made known its contents to king Jehoiakim, who impiously destroyed it. Baruch wrote it down a second time as before, with some additions, Jer 36:1- 32.
He is supposed by some to have accompanied his brother Seraiah to Babylon, with the predictions of Jeremiah respecting that city, Jer 51:59-64. He afterwards shared the persecution of the prophet, was imprisoned with him, and forced to go to Egypt with the rebellious Jews,
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
V-Niphal-Impv-2ms — Verb · Niphal · imperative second person masculine singularHVNv2ms
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
יִרְמְיָ֫הוּ (Yirmyah) refers to Jeremiah, meaning 'whom Jehovah has appointed.' He is primarily known as a major prophet from a priestly family in Anathoth, authoring the book of Jeremiah. The name also applies to several other individuals, including a man from Libnah, a Gadite warrior, and priests during the time of Nehemiah. The entries suggest a diverse range of figures associated with this name.
יִרְמְיָ֫ה(וּ) 147 n.pr.m. (? י׳ looseneth, sc. the womb ?)
proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
of Libnah, father of Josiah’s wife
Gadite, David’s time
Manassite
Benjamite
Gadite
priestly name
base
H3414 יִרְמְיָ֫ה(וּ) (? י׳ looseneth, sc. the womb ?) . proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
. of Libnah, father of Josiah’s wife
. Gadite, David’s time
. Manassite
. Benjamite
. Gadite
. priestly name
3414 Yirmyah yir-meh-yaw'
or Yirmyahuw {yir-meh-yaw'-hoo}; from 7311 and 3050; Jah will
rise; Jirmejah, the name of eight or nine
Israelites:--Jeremiah.
see HEBREW for 07311
see HEBREW for 03050
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.23.31;
father of: Hamutal (H2537)
§ Jeremiah = "whom Jehovah has appointed"
1) the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name
2) a man of Libnah and father of Hamutal the wife of king Josiah
3) a Gadite who joined David at Ziklag
4) a Manassehite, one of the mighty men of valour of the Transjordanic half tribe of Manasseh
5) a Gadite and warrior of David
6) a warrior of David
7) a priest who joined Nehemiah in the covenant ceremony
8) a priest also in the time of Nehemiah; maybe same as 7
9) father of Jaazaniah the Rechabites
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man of the tribe of Manasseh living at the time of Divided Monarchy, only mentioned at 1Ch.5.24
§ Jeremiah = "whom Jehovah has appointed"
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Jeremiah
Raised up or appointed by Jehovah. (1.) A Gadite who joined David in the wilderness (1 Chr. 12:10).
(2.) A Gadite warrior (1 Chr. 12:13).
(3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:4).
(4.) One of the chiefs of the tribe of Manasseh on the east of Jordan (1 Chr. 5:24).
(5.) The father of Hamutal (2 Kings 23:31), the wife of Josiah.
(6.) One of the “greater prophets” of the Old Testament, son of Hilkiah (q.v.), a priest of Anathoth (Jer. 1:1; 32:6). He was called to the prophetical office when still young (1:6), in the thirteenth year of Josiah…
Seven other persons bearing the same name as the prophet are mentioned in the Old Testament:-- Jeremiah of Libnah, father of Hamutal wife of Josiah. (2 Kings 23:31) (B.C. before 632.) 2,3,4. Three warriors --two of the tribe of Gad-- in David’s army. (1 Chronicles 12:4,10,13) (B.C. 1061-53.) One of the "mighty men of valor" of the transjordanic half-tribe of Manasseh. (1 Chronicles 5:24) (B.C. 782.) A priest of high rank, head of the second or third of the twenty-one courses which are apparently enumerated in (Nehemiah 10:2-8; 12:1,12) (B.C. 446-410). The father of Jazaniah the Rechabite. (Jeremiah 35:3) (B.C. before…
One of the chief prophets of the Old Testament, prophesied under Josiah, Jehoiakim, and Zedekiah, and also after the captivity of the latter. He was born at Anathoth, of the race of the priests, and was destined of God to be a prophet, and consecrated for that object before his birth, Jer 1:1,5. At an early age he was called to act as a prophet, B. C. 628, in the thirteenth year of King Josiah. This good king no doubt cooperated with him to promote the reformation of the people; but the subsequent life of the prophet was full of afflictions and persecutions. Jehoiakim threw his prophetic roll into the fire, and sought his life. Zedekiah was kindly instructed by him, and warned of the woes impending over his guilty people, and of their seventy years’ captivity, but to no purpose. The fidelity of the prophet often endangered his life…
exaltation of the Lord
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)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
אֵיפֹה ('eyphoh) is an adverb meaning 'where?' and 'of what kind?'. It is derived from two roots, one related to place and the other to time or means. The word is used in contexts asking about location or manner.
אֵיפֹה adv.
where?
of what kind?
base
H375 אֵיפֹה . where?
. of what kind?
375 'eyphoh ay-fo'
from 335 and 6311; what place?; also (of time) when?; or (of
means) how?; --what manner, where.
see HEBREW for 0335
see HEBREW for 06311
אֵיפֹה (e.phoh) — where?.
1) where?
2) what kind?
Part — ParticleHTi
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp