Numbers 23:25 — Word Study
WLCוַיֹּ֤אמֶר בָּלָק֙ אֶל־ בִּלְעָ֔ם גַּם־ קֹ֖ב לֹ֣א תִקֳּבֶ֑נּוּ גַּם־ בָּרֵ֖ךְ לֹ֥א תְבָרֲכֶֽנּוּ׃
BSANow BalakBâlâq [the king of Moab] saidʼâmar▸ toʼêl BalaamBilʻâm [the prophet] Thengam neitherlôʼ [nor at all] ◂curse themqâbab [to speak badly of, to pierce with words] norlôʼ ◂bless thembârak [to praise, to honor] at allbârak▸ [not in any way]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| בָּלָק֙ | Balak | Noun proper masculine |
| אֶל־ | to | Preposition |
| בִּלְעָ֔ם | Balaam | Noun proper masculine |
| גַּם־ | neither | Adverb |
| קֹ֖ב | at all | Verb, Qal, infinitive construct common |
| לֹ֣א | not | Particle |
| תִקֳּבֶ֑נּוּ | you will curse it | Verb qal imperfect second person masculine singular, suffix |
| גַּם־ | nor | Adverb |
| בָּרֵ֖ךְ | at all | Verb, Piel, infinitive construct common |
| לֹ֥א | not | Particle |
| תְבָרֲכֶֽנּוּ׃ | you will bless it | Verb piel imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now Balak said to Balaam, “Then neither curse them at all nor bless them at all!” |
| KJV | ¶ And Balak said unto Balaam, Neither curse them at all, nor bless them at all. |
| ASV | And Balak said unto Balaam, Neither curse them at all, nor bless them at all. |
| YLT | And Balak saith unto Balaam, 'Neither pierce it at all, nor bless it at all;' |
| WEB | Balak said to Balaam, “Neither curse them at all, nor bless them at all.” |
| BBE | Then Balak said to Balaam, If you will not put a curse on them, at all events do not give them a blessing. |
Translations agree on the meanings of קָבַב and בָּרַךְ — see How Translations Differ.
The sentence is structured around a main clause with two prohibitive phrases, clearly outlining Balak's commands.




5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectבָּלָק
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 — Numbers 23:25
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 — Balak and Balaamgenerated
Numbers 23:25 shows Balak's anxiety over the Israelites' power and his attempt to manipulate Balaam to secure their downfall. This interaction highlights the tension between divine will and human intentions, as Balak seeks to control the prophetic voice of Balaam, who has been summoned to curse Israel but is bound by God's command.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:1–3 | Why do the nations rage and the peoples plot in vain? |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — קָבַב, kogenerated
The verb קָבַב (qabab) means to curse or to speak badly of someone, often implying harm through words. It is a primitive root that conveys the idea of piercing with speech, reflecting the seriousness of the act.
In this context, Balak is insisting that Balaam refrain from cursing the Israelites, indicating a recognition of the power that words hold in shaping outcomes. The use of this verb underscores the significance of speech in the narrative, as Balak seeks to control the prophetic declarations that could affect his people.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses curse for קָבַב and bless for בָּרַךְ, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb יֹּ֤אמֶר (he said) governs the entire sentence, with multiple clauses following. The structure emphasizes Balak's command to Balaam, which includes two negative infinitive phrases detailing what he should not do.
The order of the clauses reflects Balak's urgency and insistence, with the main action of speaking placed at the forefront, followed by the prohibitions that define Balaam's actions.
Septuagint Backgroundgenerated
The Septuagint translates יֹּ֤אמֶר as εἶπεν, indicating a straightforward rendering of the verb 'to say.' This choice maintains the original meaning without alteration.
However, the Greek translation may reflect a slight interpretative shift in how the curses and blessings are framed, aligning with the broader themes of divine control present in the text.
In plain words — the whole versegenerated
Numbers 23:25 shows Balak telling Balaam not to curse or bless the Israelites. Balak is anxious about the Israelites and wants to control what Balaam says, reflecting his fear of their power.
Frequently Asked Questionsgenerated
Balak is afraid of the Israelites' power and wants to ensure that no negative or positive words are spoken over them that could influence their fate.
To curse means to speak harmfully about someone, while to bless means to speak positively or honorably. Both actions carry significant weight in the biblical narrative.
Balak's attempts to control Balaam's words highlight the tension between human intentions and God's will, as Balaam is ultimately bound to speak only what God allows.
Balaam is a prophet who has been summoned to curse Israel, but he is constrained by God's command, illustrating the power of divine authority over human plans.
Reflection Questionsgenerated
- In what ways do I see the influence of words in my life, both positively and negatively?
- How can I be more mindful of the words I speak to others?
- What can I learn from Balak's fear and attempts to control the situation?
- How does this passage encourage me to trust in God's plans over my own?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Numbers 23:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Balak said unto Balaam, neither curse them at all, nor bless them at all.
Read John Gill on Numbers 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Balak said unto Balaam, Neither curse them at all, nor bless them at all. Balak said ... Neither curse them at all, nor bless them at all.
Read Robert Jamieson on Numbers 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 23:25 And Balak said unto Balaam, Neither curse them at all, nor bless them at all.Ver. 25. Nor bless them at all.] But they are blessed, and they shall be blessed, the one cursing the malice of earth and of hell.
Read John Trapp on Numbers 23 →
CambridgeThe Cambridge Bible for Schools and Colleges25, 26. Balak in his anger refuses to allow Balaam to make any further utterances about Israel, either to curse or to bless. Balaam reminds him of his reiterated statement that he could only say what Jehovah commanded him (Numbers 22:38, Numbers 23:3; Numbers 23:12). Balaam’s relations with Balak, therefore, as recorded in E , are now at an end. The sequel (Numbers 23:27-30; Numbers 23:24) is not really a sequel, but a parallel account from J .
Read Cambridge on Numbers 23 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Neither curse… nor bless — This issue of Balak’s machinations against the people of God is only a single instance of the inspired declaration, “The wrath of man shall praise thee,” which has been fulfilled all along the ages.
Read Daniel Denison Whedon on Numbers 23 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Now Balak said to Balaam, “Then neither curse them at all nor bless them at all!”
Balak said to Balaam, “Neither curse them at all, nor bless them at all.”
Now Balak said to Balaam, “Then neither curse them at all nor bless them at all!”
Balak said to Balaam, “Neither curse them at all nor bless them at all!”
Tyndale line
¶ And Balak said unto Balaam, Neither curse them at all, nor bless them at all.
And Balak said unto Balaam, Neither curse them at all, nor bless them at all.
And Balak said unto Balaam, Neither curse them at all, nor bless them at all.
And Balak said to Balaam, Neither curse them at all, nor bless them at all.
Then Balak sayde vnto Balaam, Neither curse, nor blesse them at all.
Strictly literal
And Balak said to Balaam, Neither curse them at all, nor bless them at all.
And Balak saith unto Balaam, 'Neither pierce it at all, nor bless it at all;'
And Balak says to Balaam, “Neither pierce it at all, nor bless it at all”;
And Balak said unto Bil'am, Neither shalt thou denounce them, nor shalt thou any wise bless them.
Then Balak said to Balaam, “Do not curse them or bless them at all.”
From the Latin
And Balac said to Balaam: Neither curse, nor bless him.
Simplified
Then Balak said to Balaam, “If you can't give them any curses then at least don't give them any blessings!”
Then Balak said to Balaam, If you will not put a curse on them, at all events do not give them a blessing.
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 on the wording of this verse, with a notable difference in the Samaritan Pentateuch, which uses the word ברוך (bless) instead of the expected term in the MT.
וַיֹּ֤אמֶר בָּלָק֙ אֶל־ בִּלְעָ֔ם גַּם־ קֹ֖ב לֹ֣א תִקֳּבֶ֑נּוּ גַּם־ בָּרֵ֖ךְ לֹ֥א תְבָרֲכֶֽנּוּ׃
11 of the 12 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.
ויאמר בלק אל בלעם גם קב לא תקבנו וגם ברוך לא תברכנו
1 word differs from the Masoretic Text: ברוך (bless)
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 Numbers 23:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בָּלָק (Balaq) refers to Balak, a Moabite king known for hiring Balaam to curse Israel. The name is derived from a root meaning 'waster' or 'devastator.' He is first mentioned in Numbers 22:2, and his lineage is noted as the son of Zippor.
בָּלָק n.pr.m. (devastator) king of Moab
base
H1111 בָּלָק
1111 Balaq baw-lawk'
from 1110; waster; Balak, a Moabitish king:--Balak.
see HEBREW for 01110
בָּלָק (ba.laq) — Balak.
A man of the Moabites living at the time of Egypt and Wilderness, first mentioned at Num.22.2;
son of: Zippor (H6834)
Also named: Balak (Βαλάκ "Balak" G0904)
§ Balak = "devastator"
a king of Moab who hired Balaam to curse Israel
N-proper — Noun proper masculineHNpm
Balak
Empty; spoiler, a son of Zippor, and king of the Moabites (Num. 22:2, 4). From fear of the Israelites, who were encamped near the confines of his territory, he applied to Balaam (q.v.) to curse them; but in vain (Josh. 24:9).
(spoiler), son of Zippor, king of the Moabites, who hired Balaam to curse the Israelites; but his designs were frustrated int he manner recorded in (Numbers 22:24) (B.C. 1451.)
King of Moab, when the Israelites were drawing near the promised land. He was filled with terror lest they should attack and destroy him, as they had Sihon and Og, and implored the soothsayer Balaam to come and curse them. His fears and his devices were both in vain, De 2:9. See BALAAM. He found he had nothing to fear from Israel if at peace with them, and nothing to hope if at war with them.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
בִּלְעָם (Bil`am) refers to both a Mesopotamian prophet known for his prophetic abilities and a town in Manasseh. The name is interpreted as meaning 'not of the people.' The entries indicate that it is derived from two Hebrew roots, but there is no significant disagreement among the lexicons regarding its meanings.
base
H1109a בִּלְעָם Balaam H1109b בִּלְעָם town in Manasseh
1109 Bil`am bil-awm'
probably from 1077 and 5971; not (of the) people, i.e.
foreigner; Bilam, a Mesopotamian prophet; also a place in
Palestine:--Balaam, Bileam.
see HEBREW for 01077
see HEBREW for 05971
בִּלְעָם (bil.am) — Balaam.
A man living at the time of Egypt and Wilderness, first mentioned at Num.22.5;
son of: Beor (H1160H)
Also named: Balaam (Βαλαάμ "Balaam" G0903)
§ Balaam = "not of the people"
the son of Beor, a man endowed with the gift of prophecy
בִּלְעָם (bil.am) — Bileam.
Balaam = "not of the people"
a town in Manasseh
Another name of yiv.le.am (יִבְלְעָם "Ibleam" H2991)
N-proper — Noun proper masculineHNpm
Balaam
Lord of the people; foreigner or glutton, as interpreted by others, the son of Beor, was a man of some rank among the Midianites (Num. 31:8; comp. 16). He resided at Pethor (Deut. 23:4), in Mesopotamia (Num. 23:7). It is evident that though dwelling among idolaters he had some knowledge of the true God; and was held in such reputation that it was supposed that he whom he blessed was blessed, and he whom he cursed was cursed. When the Israelites were encamped on the plains of Moab, on the east of Jordan, by Jericho, Balak sent for Balaam “from Aram, out of the mountains of the east,” to curse them; but by the remarkable interposition of God he was utterly unable to fulfil Balak’s wish, however desirous he was to do so. The…
(B.C. 1451), the son of beor, a man endowed with the gift of prophecy. (Numbers 22:5) He is mentioned in conjunction with the five kings of Midian, apparently as a person of the same rank. (Numbers 31:8) cf. Numb 31:16 He seems to have lived at Pethor, (23:4; Numbers 22:5) on the river Euphrates, in Mesopotamia. Such was his reputation that when the Israelites were encamped in the plains of Moab, Balak, the king of Moab, sent for Balaam to curse them. Balaam at first was prohibited by God from going. He was again sent for by the king and again refused, but was at length allowed to go. He yielded to the temptations of riches and honor which Balak set before him; but God’s anger was kindled at this manifestation of determined…
A celebrated diviner, of the city Pethor, on the Euphrates, Nu 22:5. Balak, king of Moab, having seen the multitudes of Israel, and fearing they would attack his country, sent for Balaam, who was famous for his supposed supernatural powers, to come and curse them. Balaam, though eager for gain, was led to ask counsel of God, who forbade his going. Balak afterwards sent other deputies, whom Balaam finally accompanied without the approval of God, who sent an angel to meet and warn him in the way. Here occurred the miracle of Balaam’s ass, Nu 22:22,35. But instead of cursing, he was constrained by the Spirit of God to bless the children of Israel. This he did a second and a third time, to the extreme mortification of Balak, who dismissed him in great anger. Balaam subsequently…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
קָבַב (qabab) is a primitive root meaning to curse or malign. The entries indicate that it primarily refers to the act of uttering a curse, often with a figurative sense of harming through words. There are no significant disagreements among the lexicons regarding its meaning.
[קָבַב] vb. utter a curse against, curse
base
H6895 קָבַב
6895 qabab kaw-bab'
a primitive root; to scoop out, i.e. (figuratively) to malign
or execrate (i.e. stab with words):--X at all, curse.
קָבַב (qa.vav) — to curse.
1) to curse, utter a curse against
1a) (Qal) to curse
V-Qal-Ptc — Verb · Qal · infinitive construct commonHVqcc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
קָבַב (qabab) is a primitive root meaning to curse or malign. The entries indicate that it primarily refers to the act of uttering a curse, often with a figurative sense of harming through words. There are no significant disagreements among the lexicons regarding its meaning.
[קָבַב] vb. utter a curse against, curse
base
H6895 קָבַב
6895 qabab kaw-bab'
a primitive root; to scoop out, i.e. (figuratively) to malign
or execrate (i.e. stab with words):--X at all, curse.
קָבַב (qa.vav) — to curse.
1) to curse, utter a curse against
1a) (Qal) to curse
HVqi2ms/Sp3ms — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Ptc — Verb · Piel · infinitive construct commonHVpcc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Imperf-2ms | Suff — Verb piel imperfect second person masculine singular · suffixHVpi2ms/Sp3ms
