Jeremiah 5:4 — Word Study
WLCוַאֲנִ֣י אָמַ֔רְתִּי אַךְ־ דַּלִּ֖ים הֵ֑ם נוֹאֲל֕וּ כִּ֣י לֹ֤א יָדְעוּ֙ דֶּ֣רֶךְ יְהוָ֔ה מִשְׁפַּ֖ט אֱלֹהֵיהֶֽם׃
BSA◂Then Iʼănîy saidʼâmar■ Theyhêm are onlyʼak the poordal [needy, weak] they have played the foolyâʼal■ [acted senselessly, been foolish] forkîy they do notlôʼ knowyâdaʻ■ [are ignorant of, have not learned] the wayderek [path, manner of life] of the LORDYᵉhôvâh [Yehovah, the supreme God] the justicemishpâṭ [righteous judgment, moral law] of their Godʼĕlôhîym [Elohim, the one true God]
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֣י | and I | Conjunction, pronoun |
| אָמַ֔רְתִּי | I said | Verb, Qal, perfect first person common singular |
| אַךְ־ | only | Adverb |
| דַּלִּ֖ים | [are] poor [people] | Adj |
| הֵ֑ם | they | Pronoun |
| נוֹאֲל֕וּ | they have acted foolishly | Verb, Niphal, perfect third person common plural |
| כִּ֣י | for | Particle |
| לֹ֤א | not | Particle |
| יָדְעוּ֙ | they know | Verb, Qal, perfect third person common plural |
| דֶּ֣רֶךְ | [the] way of | Noun common, both singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| מִשְׁפַּ֖ט | [the] ordinance of | Noun common, masculine singular construct |
| אֱלֹהֵיהֶֽם׃ | God their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I said, “They are only the poor; they have played the fool, for they do not know the way of the LORD, the justice of their God. |
| KJV | Therefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their God. |
| ASV | Then I said, Surely these are poor; they are foolish; for they know not the way of Jehovah, nor the law of their God: |
| YLT | And I — I said, 'Surely these [are] poor, They have been foolish, For they have not known the way of Jehovah, The judgment of their God. |
| WEB | Then I said, “Surely these are poor. They are foolish; for they don’t know Yahweh’s way, nor the law of their God. |
| BBE | Then I said, But these are the poor: they are foolish, for they have no knowledge of the way of the Lord or of the behaviour desired by their God. |
There is no variation in how the translations convey the core message of the verse.
The main clause introduces Jeremiah's assertion, followed by subordinate clauses that provide reasons for his observation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
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 5:4
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 Complaint Against His Peoplegenerated
Jeremiah 5:4 reflects God's frustration as He highlights the ignorance of the poor, who do not understand His ways or justice. This verse is situated within a larger narrative where God calls out the people's failures to recognize and follow His moral law. The surrounding verses emphasize the contrast between the powerful and the poor, illustrating a broader societal issue of understanding and obedience to God's commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 4:22 | “For My people are fools; they have not known Me. They are foolish children, without understanding. They are skilled in doing evil, but they know not how to do good.” |
| 2 | Jeremiah 7:8 | But look, you keep trusting in deceptive words to no avail. |
| 3 | Jeremiah 8:7 | Even the stork in the sky knows her appointed seasons. The turtledove, the swift, and the thrush keep their time of migration, but My people do not know the requirements of the LORD. |
| 4 | Isaiah 27:11 | When its limbs are dry, they are broken off. Women come and use them for kindling; for this is a people without understanding. Therefore their Maker has no compassion on them, and their Creator shows them no favor. |
| 5 | Isaiah 28:9–13 | Whom is He trying to teach? To whom is He explaining His message? To infants just weaned from milk? To babies removed from the breast? |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נוֹאֲל֕וּ, no.'a.Lugenerated
The verb יָאַל (ya'al) means to act foolishly or senselessly. It is a Niphal form, indicating a passive or reflexive action, suggesting that the subjects are not just foolish in action but are also caught in their folly.
This word appears only four times in the Hebrew Bible, indicating a specific kind of foolishness that lacks insight or wisdom. Its usage here highlights the tragic state of the poor, who, despite their vulnerability, fail to grasp the ways of the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the poor are depicted as foolish for not knowing the way of the LORD.
Sentence Structuregenerated
The sentence structure is governed by the finite verb אָמַ֔רְתִּי, I said, with multiple clauses following it. The main clause introduces the speaker's assertion, while the subsequent clauses elaborate on the subjects and their actions.
The word order places emphasis on the subjects and their foolishness, starting with the pronoun אֲנִי (aniy), which highlights Jeremiah's personal observation and judgment.
Septuagint Backgroundgenerated
The Septuagint translates נוֹאֲל֕וּ as ἠλιθόω (ēlithoō), which means to be foolish or dull. This choice reflects a similar understanding of the Hebrew term, emphasizing the lack of wisdom among the people.
This interpretation in the Greek version aligns with the Hebrew, reinforcing the idea that ignorance of God's ways leads to foolish behavior.
In plain words — the whole versegenerated
Jeremiah 5:4 shows that Jeremiah believes the poor are foolish because they do not understand God's ways or justice. He laments their ignorance, suggesting that they lack the knowledge needed to live rightly according to God's law.
Frequently Asked Questionsgenerated
It indicates that they lack understanding and insight into God's ways and justice, which can lead to poor choices and actions.
Jeremiah highlights the poor to show that even those who are marginalized can be ignorant of God's moral law, emphasizing a broader societal issue.
Knowing the way of the LORD is crucial for living according to His justice and moral standards, which is essential for a righteous life.
This verse is part of a lament where God expresses His disappointment in the people's failure to recognize His ways, contrasting the poor's ignorance with the expectations of the powerful.
Reflection Questionsgenerated
- In what ways do I see ignorance of God's ways in my own life or community?
- How can I seek to understand and follow the path of the LORD more closely?
- What actions can I take to help others who may be struggling to know God's justice?
- Why is it important to recognize and address our own foolishness in understanding God's ways?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of wisdom and folly, highlighting the moral implications of ignorance.
The strong in soul are spoken of with approval. For also among the Greeks the strong and the greatness of the rational soul are continually named.Early Church Fathers on Jeremiah 5 →
Truly, slander humiliates a person, and slander troubles the poor person. The evil of slander is so great that it brings down both the perfect person … from his height, and the poor person, that is, the one who lacks great learning,Early Church Fathers on Jeremiah 5 →
But I said: Perhaps they are poor and foolish (or they were unable) and ignorant of the way of the Lord, the judgment of their God.Early Church Fathers on Jeremiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 5:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen I said, surely these are poor, they are foolish,.... The prophet, observing that reproofs and corrections in providence had no effect upon the people, he thought within himself that surely the
Read John Gill on Jeremiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their God.
Read Robert Jamieson on Jeremiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore I said; or, perhaps, I said with myself; not, possibly, that he thought so, but that he might thus express himself, as men use to speak. Surely these are poor; poor, low-spirited, or of the meanest rank among the vulgar, understand but little; either men of greater ignorance, , and therefore said not to know the way of the Lord; see ; being better skilled in fields and vineyards than in the law; or of less conscience than the better sort may be, and therefore said to be foolish, or infatuated, or put upon greater temptation by reason of their poverty, . The judgment of their God; the methods or ways of his providence, the usual manner of his dealing; so judgment is to be taken…
Read Matthew Poole on Jeremiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 5:4 Therefore I said, Surely these [are] poor; they are foolish: for they know not the way of the LORD, [nor] the judgment of their God.Ver. 4. Therefore I said,] i.e., I thought with myself. Surely these,] scil., That swear falsely, and refuse to be reformed, &c. Are poor.] Of the rascality, under law, base and beggarly, who neither know God’ s will, nor hold themselves much bound to do it. Of the poorer sort in Swethland it is reported, that they do always break the Sabbath, saying that it is for gentlemen only to keep that day.
Read John Trapp on Jeremiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Therefore.—Literally, And. The prophet makes for the poor the half-pitying plea of ignorance. Looking upon the masses that toil for bread, those whom the Scribes afterwards called the “people of earth,” it was not strange that they who had been left untaught should have learnt so little. The thought finds a parallel in our Lord’s compassion for the multitude who were as “sheep having no shepherd” (Matthew 9:36), for the servant who “knew not his Lord’s will” (Luke 12:48). The way of the Lord.—That which He approves, that which leads to Him, as in Genesis 18:19; Deuteronomy 31:29.
Read Charles John Ellicott on Jeremiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. These are poor] They are ignorant; they have no education; they know no better.
Read AdamClarke on Jeremiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges4. The prophet thinks, Surely it is poverty and ignorance that mislead them. Cp. Hosea 4:6. the way of the Lord] the way prescribed by God to man. judgement] primarily a decision given by a judge, and hence an ordinance, or a prescribed system of ordinances (so in Jeremiah 8:7). See Dr. pp. 334 f. and cp. note on Jeremiah 10:24. The sense here is well illustrated by 2 Kings 17:26 f., where, however, “manner” in E. VV. is an inadequate rendering.
Read Cambridge on Jeremiah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore - More simply “and.” They are foolish - Or, they act foolishly (see Numbers 12:11), not having that knowledge which would enable them to guide their ways with discretion.
Read Albert Barnes 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
Then I said, “They are only the poor; they have played the fool, for they do not know the way of the LORD, the justice of their God.
Then I said, “Surely these are poor. They are foolish; for they don’t know Yahweh’s way, nor the law of their God.
Then I said, “They are only the poor; they have played the fool, for they do not know the way of the LORD, the justice of their God.
I thought, “Surely it is only the ignorant poor who act this way. They act like fools because they do not know what the Lord demands. They do not know what their God requires of them.
Tyndale line
Therefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their God.
Then I said, Surely these are poor; they are foolish; for they know not the way of Jehovah, nor the law of their God:
Then I said, Surely these are poor: they are foolish; for they know not the way of the LORD, nor the judgment of their God:
Therefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their God.
Therefore I saide, Surely they are poore, they are foolish, for they know not the way of the Lord, nor the iudgement of their God.
Strictly literal
And I said, Surely these are the wretched ones, they are foolish; for they know not the way of Jehovah, the judgment of their God.
And I — I said, 'Surely these [are] poor, They have been foolish, For they have not known the way of Jehovah, The judgment of their God.
And I said, “Surely these [are] poor, || They have been foolish, || For they have not known the way of YHWH, || The judgment of their God.
Yet I myself thought, Oh these are but poor; they are foolish; for they knew not the way of the Lord, the ordinance of their God.
So I said, “Surely these are only poor people. They are foolish, for they do not know Yahweh's ways, nor their God's decrees.
From the Latin
But I said: Perhaps these are poor and foolish, that know not the way of the Lord, the judgement of their God.
Simplified
Then I said to myself, “These people are only the poor—they're just fools who don't know any better. They certainly don't know what the Lord wants, God's right way of living.
Then I said, But these are the poor: they are foolish, for they have no knowledge of the way of the Lord or of the behaviour desired by their God.
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 matching. The Septuagint's wording reflects the same themes of foolishness and ignorance found in the Hebrew text, though the order and structure differ.
וַאֲנִ֣י אָמַ֔רְתִּי אַךְ־ דַּלִּ֖ים הֵ֑ם נוֹאֲל֕וּ כִּ֣י לֹ֤א יָדְעוּ֙ דֶּ֣רֶךְ יְהוָ֔ה מִשְׁפַּ֖ט אֱלֹהֵיהֶֽם׃
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 5:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
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)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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
Pron — PronounHPp3mp
יָאַל (ya'al) means to be foolish or act foolishly, often implying a lack of insight or judgment. It can denote showing wicked folly and is used in the Niphal form to express these actions. The word is built from a primitive root that suggests being slack, figuratively relating to foolishness.
[יָאַל] vb. be foolish
Niph. do or act foolishly
shew wicked folly = sin
become fools, lacking insight and judgment
base
H2973 [יָאַל] be foolish
2973 ya'al yaw-al'
a primitive root; properly, to be slack, i.e. (figuratively)
to be foolish:--dote, be (become, do) foolish(-ly).
יָאַל (ya.al) — be foolish.
1) to be foolish, become fools, act foolishly, show wicked folly
1a) (Niphal)
1a1) to show wicked folly
1a2) to become fools
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
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-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular constructHNcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp