Jeremiah 8:9 — Word Study
WLCהֹבִ֣ישׁוּ חֲכָמִ֔ים חַ֖תּוּ וַיִּלָּכֵ֑דוּ הִנֵּ֤ה בִדְבַר־ יְהוָה֙ מָאָ֔סוּ וְחָכְמַֽת־ מֶ֖ה לָהֶֽם׃ ס
BSAThe wisechâkâm [intelligent, skilled, or cunning] will be put to shamebûwsh■ [ashamed, disgraced, or confounded] they will be dismayedchâthath■ [completely broken, shattered, or overcome with fear] and trappedlâkad▸ [captured, seized, or taken] Sincehinnêh they have rejectedmâʼaç■ [spurned, refused, or cast away] the worddâbâr [message, instruction, or command] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] whatmâh wisdomchokmâh [skill, prudence, or good judgment]
| Greek | English | Parsing |
|---|---|---|
| הֹבִ֣ישׁוּ | they will be put to shame | Verb, Hiphil, perfect third person common plural |
| חֲכָמִ֔ים | wise [people] | Adj |
| חַ֖תּוּ | they will be dismayed | Verb, Qal, perfect third person common plural |
| וַיִּלָּכֵ֑דוּ | and they have been captured | Verb, Niphal, sequential imperfect third person masculine plural |
| הִנֵּ֤ה | there! | Particle |
| בִדְבַר־ | [the] word of | Preposition, noun common masculine singular construct |
| יְהוָה֙ | Yahweh | Noun proper |
| מָאָ֔סוּ | they have rejected | Verb, Qal, perfect third person common plural |
| וְחָכְמַֽת־ | and wisdom of | Conjunction, noun common feminine singular construct |
| מֶ֖ה | what? | Pronoun |
| לָהֶֽם׃ ס | [belongs] to them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The wise will be put to shame; they will be dismayed and trapped. Since they have rejected the word of the LORD, what wisdom do they really have? |
| KJV | The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom is in them? |
| ASV | The wise men are put to shame, they are dismayed and taken: lo, they have rejected the word of Jehovah; and what manner of wisdom is in them? |
| YLT | Ashamed have been the wise, They have been affrighted, and are captured, Lo, against a word of Jehovah they kicked, And the wisdom of what — have they? |
| WEB | The wise men are disappointed. They are dismayed and trapped. Behold, they have rejected Yahweh’s word. What kind of wisdom is in them? |
| BBE | The wise men are shamed, they are overcome with fear and taken: see, they have given up the word of the Lord; and what use is their wisdom to them? |
The translations agree on the core meaning of the verse, reflecting a consistent understanding of the consequences of rejecting God's word.
The sentence is structured around a main clause with several consequences and a reason, creating a clear cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָכָם
verbיבשׁ
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 8:9
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 Consequences of Rejecting Wisdomgenerated
Jeremiah 8:9 warns that those who consider themselves wise will ultimately be put to shame and trapped due to their rejection of the word of the LORD. This verse is part of a larger passage where Jeremiah critiques the false confidence of the people who believe they possess wisdom while ignoring God's guidance. The surrounding verses emphasize the consequences of such rejection, illustrating a broader theme of accountability to divine instruction.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 6:15 | Are they ashamed of the abomination they have committed? No, they have no shame at all; they do not even know how to blush. So they will fall among the fallen; when I punish them, they will collapse,” says the LORD. |
| 2 | Jeremiah 49:7 | Concerning Edom, this is what the LORD of Hosts says: “Is there no longer wisdom in Teman? Has counsel perished from the prudent? Has their wisdom decayed? |
| 3 | Job 5:12 | He thwarts the schemes of the crafty, so that their hands find no success. |
| 4 | Isaiah 19:11 | The princes of Zoan are mere fools; Pharaoh’s wise counselors give senseless advice. How can you say to Pharaoh, “I am one of the wise, a son of eastern kings”? |
| 5 | Ezekiel 7:26 | Disaster upon disaster will come, and rumor after rumor. Then they will seek a vision from a prophet, but instruction from the priests will perish, as will counsel from the elders. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הֹבִ֣ישׁוּ, ho.Vi.shugenerated
The verb הֹבִישׁוּ (ho.Vi.shu) is a Hiphil perfect form, indicating that the subject (the wise) will be caused to feel shame. This word encompasses feelings of guilt and disappointment, often resulting from a failure to meet expectations or moral standards.
In this context, it signifies not just personal shame but a public disgrace, as the wise are caught in their own folly. The use of this verb highlights the severity of their situation, as they are not only dismayed but also publicly humiliated for their rejection of God's word.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is הֹבִ֣ישׁוּ, they will be put to shame, which governs the entire clause. This is followed by a series of verbs that describe the consequences of their actions: חַ֖תּוּ (they will be dismayed) and וַיִּלָּכֵ֑דוּ (and they have been captured).
The structure emphasizes the sequential nature of their downfall: first, they are shamed, then dismayed, and finally trapped, illustrating a progression of consequences stemming from their rejection of God's word.
Septuagint Backgroundgenerated
In the Septuagint, הֹבִ֣ישׁוּ is rendered as ᾐσξύνθησαν, which also conveys the idea of being put to shame. This choice aligns closely with the Hebrew meaning, emphasizing the public disgrace that follows their actions.
The Greek translation captures the essence of the Hebrew, maintaining the theme of shame as a direct result of rejecting divine instruction.
In plain words — the whole versegenerated
Jeremiah 8:9 warns that those who think they are wise will be put to shame and overcome with fear because they have rejected the word of the LORD. This rejection leads to a lack of true wisdom, showing that their understanding is flawed.
Frequently Asked Questionsgenerated
To be put to shame means to feel a strong sense of guilt or disappointment, often in a public context, due to failure or wrongdoing.
Rejecting the word of the LORD leads to dismay because it removes the foundation of true wisdom and guidance, leaving one vulnerable to fear and confusion.
In this context, wisdom refers to the skill and understanding that should guide one's actions, particularly in relation to God's commands.
One can avoid the shame by accepting and following the word of the LORD, thereby aligning their actions with divine wisdom.
Reflection Questionsgenerated
- In what ways have I experienced shame due to rejecting guidance or wisdom in my life?
- How can I ensure that I am not relying on my own understanding but seeking wisdom from God's word?
- What steps can I take to encourage others to embrace the wisdom found in Scripture?
- How does the concept of wisdom in this verse challenge my current understanding of what it means to be wise?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it as a warning against false wisdom and the consequences of rejecting divine guidance.
The wise are confused, terrified and captured. For they have rejected the word of the Lord, and there is no wisdom in them.Early Church Fathers on Jeremiah 8 →
What is a holy title without merit but an ornament set in the mud? The Holy Scriptures have testified to this in writing: “A golden ring in a swine’s snout,Early Church Fathers on Jeremiah 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 8:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wise men are ashamed,.... Of the wisdom of which they boasted, when it would appear to be folly, and unprofitable to them: they are dismayed and taken; frightened at the calamities coming upon
Read John Gill on Jeremiah 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom is in them? The wise men are ... dismayed - confounded.
Read Robert Jamieson on Jeremiah 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wise men are ashamed, they are dismayed and taken; they trusted to their refuge of lies, but when God shall bring the judgment threatened, the wisest among them will find that they shall be confounded among themselves, not knowing what to do for all their wisdom, but shall be taken with the rest, : by wise men he means the scribes in the former verse. The same said of Babylon, . What wisdom is in them? or, What is wisdom to them? How can they say they are wise, when they have no fear of God, which is the beginning of wisdom, ; when they have no respect at all to the word of God, as to any holy practice, which is the fountain of all wisdom? .
Read Matthew Poole on Jeremiah 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 8:9 The wise [men] are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom [is] in them?Ver. 9. The wise men are ashamed.] They have cause to be ashamed of their gross ignorance and folly, and greater cause than ever humble Augustine had to say, Scientia mea me damnat, My knowledge undoeth me. Lo, they have rejected the word of the Lord.] As to any holy practice, their knowledge is only apprehensive and notional, not affective and practical. And what wisdom is in them?] q.d., None worth speaking of; they lose their civil praises, because not wise to salvation.
Read John Trapp on Jeremiah 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) They have rejected the word of the Lord.—The “wise men” are apparently distinguished from the scribes, probably as students of the ethical or sapiential books of Israel, such as the Proverbs of Solomon, as distinct from the Law. The reign of Hezekiah, it will be remembered, had been memorable for such studies (Proverbs 25:1). They, too, kept within the range of traditional maxims and precepts, perhaps with stress on ceremonial rather than moral obligations; and when the word of Jehovah came to them straight from the lips of the prophets, they refused to listen to it, and with that refusal, what wisdom could they claim?
Read Charles John Ellicott on Jeremiah 8 →CambridgeThe Cambridge Bible for Schools and CollegesChs. Jeremiah 8:4 to Jeremiah 9:1. Forecast of punishment as the result of sin The section may be thus summarized. (i) Jeremiah 8:4-9. Human fortunes and conduct are as a rule liable to change, but Israel pursues a steady course of disobedience. Migratory birds obeying unerringly their instincts compare favourably with the men who have intellect to understand Jehovah’s teaching, yet falsify or ignore it. (ii) Jeremiah 8:10-12. Even prophets and priests are covetous, insincere, foolishly optimistic, and unblushingly wicked. They must suffer the penalty. Their wives and lands shall be given to others. (iii) Jeremiah 8:13-17. They are as a tree without fruit or leaf. It remains only in despair…
Read Cambridge on Jeremiah 8 →Albert Barnes1798–1870Barnes' Notes on the BibleThey have rejected the word of the Lord - It became in the hands of the Soferim or scribes a mere code of ceremonial observance. Compare Mark 7:13.
Read Albert Barnes on Jeremiah 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Rejected the word of the Lord — “If the light that is in thee be darkness, how great is that darkness!”
Read Daniel Denison Whedon on Jeremiah 8 →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 wise will be put to shame; they will be dismayed and trapped. Since they have rejected the word of the LORD, what wisdom do they really have?
The wise men are disappointed. They are dismayed and trapped. Behold, they have rejected Yahweh’s word. What kind of wisdom is in them?
The wise will be put to shame; they will be dismayed and trapped. Since they have rejected the word of the LORD, what wisdom do they really have?
Your wise men will be put to shame. They will be dumbfounded and be brought to judgment. Since they have rejected the word of the Lord, what wisdom do they really have?
Tyndale line
The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom is in them?
The wise men are put to shame, they are dismayed and taken: lo, they have rejected the word of Jehovah; and what manner of wisdom is in them?
The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what manner of wisdom is in them?
The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom is in them?
The wise men are ashamed: they are afraid and taken. loe, they haue reiected the word of the Lord, and what wisdome is in them?
Strictly literal
The wise men are ashamed, they are dismayed and taken: behold, they have rejected Jehovah's word; and what wisdom is in them?
Ashamed have been the wise, They have been affrighted, and are captured, Lo, against a word of Jehovah they kicked, And the wisdom of what — have they?
The wise have been ashamed, || They have been frightened, and are captured, || Behold, they kicked against a word of YHWH, || And what wisdom do they have?
The wise men are ashamed, they are discouraged and caught, lo, the word of the Lord have they rejected; and what wisdom have they [now]?
The wise men will be ashamed. They are dismayed and trapped. Behold! They reject Yahweh's word, so what use is their wisdom?
From the Latin
The wise men are confounded, they are dismayed, and taken: for they have cast away the word of the Lord, and there is no wisdom in them.
Simplified
The wise will be shown to be foolish; they will be shocked at being caught out. Can't you see that they've rejected what the Lord says—so do they have any wisdom at all?
The wise men are shamed, they are overcome with fear and taken: see, they have given up the word of the Lord; and what use is their wisdom to them?
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 aligns with the Septuagint in most respects, with ten of the eleven words matching. The Dead Sea Scrolls provide partial agreement, with one word on the leather and others restored, indicating some level of preservation of the original text.
הֹבִ֣ישׁוּ חֲכָמִ֔ים חַ֖תּוּ וַיִּלָּכֵ֑דוּ הִנֵּ֤ה בִדְבַר־ יְהוָה֙ מָאָ֔סוּ וְחָכְמַֽת־ מֶ֖ה לָהֶֽם׃ ס
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[הבשו] [חכמים] [חתו] [וילכדו] [הנה] [בדבר] [יהוה] [מאסו] וחכמת מה ל׳הם
1 word on the leather — 2 partly restored, 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 8:9
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.
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
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…
The Hebrew word חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
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
Part — PronounHPi
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp