Jeremiah 5:31 — Word Study
WLCהַנְּבִיאִ֞ים נִבְּא֣וּ־ בַשֶּׁ֗קֶר וְהַכֹּהֲנִים֙ יִרְדּ֣וּ עַל־ יְדֵיהֶ֔ם וְעַמִּ֖י אָ֣הֲבוּ כֵ֑ן וּמַֽה־ תַּעֲשׂ֖וּ לְאַחֲרִיתָֽהּ׃
BSAThe prophetsnâbîyʼ [speaking falsely, giving false prophecies] prophesynâbâʼ■ falselysheqer and the priestskôhên [ruling by their own authority, with power to direct] rulerâdâh▸ byʻal their own authorityyâd My peopleʻam [the nation, a group of individuals] loveʼâhab■ it sokên [in this manner, with great affection] but whatmâh [how, in what way] will you doʻâsâh▸ [make, bring about] in the endʼachărîyth [the final result, the outcome]
| Greek | English | Parsing |
|---|---|---|
| הַנְּבִיאִ֞ים | the prophets | Particle, noun common masculine plural absolute |
| נִבְּא֣וּ־ | they have prophesied | Verb, Niphal, perfect third person common plural |
| בַשֶּׁ֗קֶר | with falsehood | Preposition, noun common masculine singular absolute |
| וְהַכֹּהֲנִים֙ | and the priests | Conjunction, particle, noun common masculine plural absolute |
| יִרְדּ֣וּ | they are ruling | Verb, Qal, imperfect third person masculine plural |
| עַל־ | on | Preposition |
| יְדֵיהֶ֔ם | hands their | Noun common both dual construct, suffix |
| וְעַמִּ֖י | and people my | Conjunction, noun common masculine singular construct, suffix |
| אָ֣הֲבוּ | they have loved | Verb, Qal, perfect third person common plural |
| כֵ֑ן | thus | Adverb |
| וּמַֽה־ | and what? | Conjunction, pronoun |
| תַּעֲשׂ֖וּ | will you do | Verb, Qal, imperfect second person masculine plural |
| לְאַחֲרִיתָֽהּ׃ | to end its | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end? |
| KJV | The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof? |
| ASV | the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof? |
| YLT | The prophets have prophesied falsely, And the priests bear rule by their means, And My people have loved [it] so, And what do they at its latter end? |
| WEB | The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end of it? |
| BBE | The prophets give false words and the priests give decisions by their direction; and my people are glad to have it so: and what will you do in the end? |
Where they part company is in the rendering of נִבְּא֣וּ — see How Translations Differ.
The sentence has a main clause followed by several subordinate clauses that elaborate on the actions of the prophets, priests, and the people's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָבָא
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 5:31
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 — Judgment Against False Leadersgenerated
Jeremiah 5:31 reveals the corruption among the prophets and priests of Israel, who mislead the people with false prophecies and authority. The people, instead of rejecting this deception, embrace it, leading to a dire warning about the consequences they will face in the end. This passage highlights the tension between divine truth and human preference for comforting lies, as seen throughout the book of Jeremiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 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. |
| 2 | Jeremiah 23:25–26 | “I have heard the sayings of the prophets who prophesy lies in My name: ‘I had a dream! I had a dream!’ |
| 3 | Lamentations 2:14 | The visions of your prophets were empty and deceptive; they did not expose your guilt to ward off your captivity. The burdens they envisioned for you were empty and misleading. |
| 4 | Ezekiel 13:6 | They see false visions and speak lying divinations. They claim, ‘Thus declares the LORD,’ when the LORD did not send them; yet they wait for the fulfillment of their message. |
| 5 | Micah 3:11 | Her leaders judge for a bribe, her priests teach for a price, and her prophets practice divination for money. Yet they lean upon the LORD, saying, “Is not the LORD among us? No disaster can come upon us.” |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — נִבְּא֣וּ, ni.be.'U-generated
The word נִבְּא֣וּ (ni.be.'U-) is a verb in the perfect tense, meaning 'they have prophesied.' It comes from the root נָבָא (naba'), which refers to speaking or singing under divine inspiration. This term is used to describe both true and false prophecies, indicating that the prophets in this context are delivering messages that do not align with God's truth.
The use of the perfect tense here suggests completed action, emphasizing that these false prophecies have already been delivered and accepted by the people. This highlights the ongoing issue of deception within the community.
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 finite verbs govern the structure of the verse: נִבְּא֣וּ (they have prophesied), יִרְדּ֣וּ (they are ruling), and אָ֣הֲבוּ (they have loved). Each verb is followed by its respective subject and complements, creating a complex sentence that outlines the actions of the prophets, priests, and the people.
The order of the Hebrew words places emphasis on the actions of the prophets and priests first, highlighting their roles in leading the people astray, followed by the people's acceptance of this falsehood.
Septuagint Backgroundgenerated
The Septuagint translates נִבְּא֣וּ as προφητεύουσιν (prophēteuousin), which carries a similar meaning of 'they prophesy.' This choice reflects the translators' intent to convey the ongoing nature of the false prophecies being delivered.
The Greek term προφητεύουσιν does not imply the same completed action as the Hebrew perfect tense but emphasizes the continuous act of prophesying, which aligns with the context of persistent falsehood in Israel.
In plain words — the whole versegenerated
Jeremiah 5:31 shows that the prophets are speaking lies and the priests are ruling without authority from God. The people accept this falsehood with love, but Jeremiah warns them about the consequences they will face in the end.
Frequently Asked Questionsgenerated
It means that the prophets are giving messages that do not come from God, misleading the people instead of guiding them in truth.
The priests are acting independently, without following God's commands, which leads to a corrupt form of leadership.
The people love the false prophecies, preferring comforting lies over the hard truths of God's word.
Jeremiah raises a question about the final outcome, suggesting that there will be consequences for the people's acceptance of falsehood.
Reflection Questionsgenerated
- In what ways do I see false teachings or leaders in my own community?
- How can I discern between true and false messages in spiritual teachings?
- What does it mean for me to love the truth, even when it is difficult?
- How can I prepare for the consequences of my choices in following leaders or teachings?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 5:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe prophets prophesied falsely,.... That the people would have peace and prosperity, and not be carried captive into Babylon, as Jeremiah and other true prophets of the Lord had predicted: and the
Read John Gill on Jeremiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
Read Robert Jamieson on Jeremiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prophets prophesy falsely; either spreading and dispersing abroad the lies of their idols, particularly Baal, , or venting their lies in the name of the true God, . The priests bear rule by their means; by this means it comes to pass that the princes and priests are encouraged to do all their mischiefs, whether it were in corrupting judgment by bribes, or countenancing fraud and oppression, and hardening themselves against God’ s threatenings, or whatever else; they were encouraged by the lies of the false prophets, they, and the priests, and the princes combining, and setting themselves against the true prophets of God, ; and thus the priests in effect take the management of all the…
Read Matthew Poole on Jeremiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 5:31 The prophets prophesy falsely, and the priests bear rule by their means; and my people love [to have it] so: and what will ye do in the end thereof?Ver. 31. The prophets prophesy falsely, and the priests bear rule.] The chief priests bearing rule in the causes and consciences of the people, had suborned their abettor’ s ambitious prophets, who applauded their greatness for preferment, teaching the people to doat on the titles of Moses’ chair, high priests, the temple of the Lord, &c., as if there were not many a goodly box in the apothecary’ s shop without one drachm of any drug therein. Such false prophets were those Pharisees, factors for the priests with their corban; and…
Read John Trapp on Jeremiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Prophesy falsely.—Literally, with a lie, so in Jeremiah 20:6; Jeremiah 29:9. Bear rule by their means.—Better, move at their hands, i.e., according to their direction (as in 1 Chronicles 25:2; 2 Chronicles 23:18. The Vulg. and LXX. translate The priests applauded with their hands. So taken, the words of Jeremiah make the priests follow the prophets, not the prophets the instruments of the priests. In Isaiah 9:15 the prophets are as “the tail,” the basest element in the nation. My people love to have it . . .—The words imply more than an acquiescence in evil, and describe an ethical condition like that of Rom 1:32. The final question implies that the people were running into a…
Read Charles John Ellicott on Jeremiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. The prophets prophesy falsely] The false prophets predict favourable things, that they may please both the princes and the people. The priests bear rule by their means] The false prophets affording them all that their influence and power can procure, to enable them to keep their places, and feed on the riches of the Lord's house. And my people love to have it so] Are perfectly satisfied with this state of things, because they are permitted to continue in their sins without reproof or restraint. The prophets and the priests united to deceive and ruin the people. The prophets gave out false predictions; by their means the priests got the government of the people into their own…
Read AdamClarke on Jeremiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges31. “When Amos and Isaiah attacked the priesthood of Judah, they still felt that there remained the Prophets on whom the nation could fall back. But when Jeremiah mourned for Israel, he felt that there was no reserve in Judah. And when the Priesthood closed in hostile array around him, he felt that, as far as Jerusalem was concerned, the Prophets were no supporters.” (Stanley, J. Ch., II. 441.) bear rule] possibly, reading a somewhat similar verbal form from the root whence Torah comes, teach, this being an important function of the priests. Cp. Jeremiah 13:18; Ezekiel 7:26; Haggai 2:11; Malachi 2:7. Du.’s rendering (from a rare root of the same consonants, meaning to scrape), “put money…
Read Cambridge on Jeremiah 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. Bear rule by their means — Rather, under their lead. The passage is not free from difficulty, as is shown by the various interpretations which have been given. One of the original words is ambiguous as to its root-form.
Read Daniel Denison Whedon on Jeremiah 5 →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
The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end?
The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end of it?
The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end?
The prophets prophesy lies. The priests exercise power by their own authority. And my people love to have it this way. But they will not be able to help you when the time of judgment comes!
Tyndale line
The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
The Prophets prophesie lies, and ye Priests receiue giftes in their handes, and my people delite therein. What will ye then doe in the ende thereof?
Strictly literal
the prophets prophesy falsehood, and the priests rule by their means; and my people love [to have it] so. But what will ye do in the end thereof?
The prophets have prophesied falsely, And the priests bear rule by their means, And My people have loved [it] so, And what do they at its latter end?
The prophets have prophesied falsely, || And the priests bear rule by their means, || And My people have loved [it] so, || And what do they do at its latter end?”
The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so; but what will ye do in the end thereof?
The prophets prophesy with deceit, and the priests rule with their own power. My people love it this way, but what will happen in the end?'”
From the Latin
The prophets prophesied falsehood, and the priests clapped their hands: and my people loved such things: what then shall be done in the end thereof?
Simplified
The prophets give false prophecies; the priests rule as they please. My people love it like this, but what will you do when it all falls apart?
The prophets give false words and the priests give decisions by their direction; and my people are glad to have it so: and what will you do in the end?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording, with 13 of the 13 words matched. This indicates a strong consistency in the transmission of this verse across different textual traditions.
הַנְּבִיאִ֞ים נִבְּא֣וּ־ בַשֶּׁ֗קֶר וְהַכֹּהֲנִים֙ יִרְדּ֣וּ עַל־ יְדֵיהֶ֔ם וְעַמִּ֖י אָ֣הֲבוּ כֵ֑ן וּמַֽה־ תַּעֲשׂ֖וּ לְאַחֲרִיתָֽהּ׃
13 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 5:31
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.
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…
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
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
רָדָה (radah) is a Hebrew verb with two main meanings: to rule or have dominion, and to scrape out. It can refer to subjugating or dominating in the Qal form, while the Hiphil form indicates causing someone to dominate. The word encompasses both authority and a physical action of scraping.
[רָדָה] vb. have dominion, rule, dominate
Qal have dominion, rule, over
Hiph. and kings he causeth (him) to dominate
base
רָדָה vb. scrape out
base
H7287a רָדָה have dominion, rule, dominate H7287b רָדָה scrape out
7287 radah raw-daw'
a primitive root; to tread down, i.e. subjugate;
specifically, to crumble off:--(come to, make to) have
dominion, prevail against, reign, (bear, make to) rule,(-r,
over), take.
רָדָה (ra.dah) — to rule.
1) to rule, have dominion, dominate, tread down
1a) (Qal) to have dominion, rule, subjugate
1b) (Hiphil) to cause to dominate
רָדָה (ra.dah) — to scrape.
1) to scrape out
1a) (Qal) to scrape, scrape out
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp3mp
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Adv — AdverbHD
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Part — Conjunction · pronounHC/Pi
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3fs