Proverbs 1:29 — Word Study
WLCתַּ֭חַת כִּי־ שָׂ֣נְאוּ דָ֑עַת וְיִרְאַ֥ת יְ֝הֹוָ֗ה לֹ֣א בָחָֽרוּ׃
BSAForkîy [because of this reason] they hatedsânêʼ■ [intensely disliked, rejected] knowledgedaʻath [understanding, wisdom] and chosebâchar■ [selected, preferred] notlôʼ [absolutely not, lo] to fearyirʼâh [reverence, respect] the LORDYᵉhôvâh [Yehovah, the Almighty]
| Greek | English | Parsing |
|---|---|---|
| תַּ֭חַת | because | Noun common, masculine singular construct |
| כִּי־ | for | Particle |
| שָׂ֣נְאוּ | they hated | Verb, Qal, perfect third person common plural |
| דָ֑עַת | knowledge | Noun common, feminine singular absolute |
| וְיִרְאַ֥ת | and [the] fear of | Conjunction, noun common feminine singular construct |
| יְ֝הֹוָ֗ה | Yahweh | Noun proper |
| לֹ֣א | not | Particle |
| בָחָֽרוּ׃ | they chose | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For they hated knowledge and chose not to fear the LORD. |
| KJV | For that they hated knowledge, and did not choose the fear of the LORD: |
| ASV | For that they hated knowledge, And did not choose the fear of Jehovah, |
| YLT | Because that they have hated knowledge, And the fear of Jehovah have not chosen. |
| WEB | because they hated knowledge, and didn’t choose the fear of Yahweh. |
| BBE | For they were haters of knowledge, and did not give their hearts to the fear of the Lord: |
The translations agree here, presenting a clear message about the consequences of rejecting knowledge and the fear of the LORD.
The sentence features a main clause followed by a conjunction and another main clause, emphasizing the dual actions of hating knowledge and choosing not to fear the LORD.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂנֵא
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 — Proverbs 1:29
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 Call of Wisdomgenerated
Proverbs 1:29 highlights the folly of those who reject wisdom and understanding, emphasizing the importance of fearing the LORD. This verse is situated within a larger context where wisdom personified calls out to humanity, urging them to embrace knowledge and avoid the pitfalls of ignorance. The preceding and following verses illustrate the consequences of such rejection, reinforcing the message of the necessity of wisdom in life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:22 | “How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge? |
| 2 | Proverbs 5:12 | and you will say, “How I hated discipline, and my heart despised reproof! |
| 3 | Proverbs 6:23 | For this commandment is a lamp, this teaching is a light, and the reproofs of discipline are the way to life, |
| 4 | Job 21:14–15 | Yet they say to God: ‘Leave us alone! For we have no desire to know Your ways. |
| 5 | Psalm 50:16–17 | To the wicked, however, God says, “What right have you to recite My statutes and to bear My covenant on your lips? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שָׂנֵא, Sa.ne.'ugenerated
The verb שָׂנֵא (sane') means 'to hate' and conveys a strong sense of intense dislike or hostility. It appears in the perfect tense, indicating a completed action by a plural subject, which in this case refers to those who have actively chosen to reject knowledge. This word captures the emotional response of enmity towards wisdom and understanding.
In the context of this verse, the use of שָׂנֵא emphasizes the severity of the rejection. It is not merely a passive disinterest; it is an active hatred, which indicates a profound moral failing. The choice to hate knowledge is presented as a fundamental flaw that leads to further consequences in their lives.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads 'they hated knowledge and chose not to fear the LORD.' This is consistent across other translations such as the KJV and ASV, which also convey the same meaning without variation.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction וְ (and). The first clause contains the verb שָׂנְאוּ (they hated), which is the finite verb governing the subject's action, while the second clause features the verb בָחָֽרוּ (they chose). This structure emphasizes the actions of hating knowledge and choosing not to fear the LORD as interconnected.
The word order in Hebrew places the emphasis on the actions of the subjects, highlighting their active rejection of wisdom and reverence for God.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb שָׂנֵא is rendered as ἐμίσησαν (emísēsan), which also means 'they hated.' This choice reflects a direct translation of the emotional intensity of the Hebrew term.
The translation indicates a consistent understanding of the rejection of wisdom, as both the Hebrew and Greek texts convey a strong sense of animosity towards knowledge.
In plain words — the whole versegenerated
Proverbs 1:29 states that some people hate knowledge and do not choose to fear the LORD. This rejection of wisdom leads to negative consequences in their lives, as further verses explain.
Frequently Asked Questionsgenerated
To hate knowledge means to actively reject understanding and wisdom, often leading to poor choices and consequences.
Fearing the LORD is essential as it represents a deep respect and reverence for God, which is the beginning of wisdom.
This verse encapsulates a recurring theme in Proverbs: the importance of wisdom and the dangers of ignoring it.
Rejecting knowledge can lead to a lack of understanding and poor decision-making, ultimately resulting in negative outcomes.
Reflection Questionsgenerated
- In what ways have I seen the consequences of rejecting wisdom in my life or the lives of others?
- How can I cultivate a greater respect and fear of the LORD in my daily life?
- What steps can I take to actively seek knowledge and understanding?
- How do I respond when I encounter knowledge that challenges my beliefs or actions?
The early church on this verse — how the Fathers read it
Bede comments on this verse, emphasizing the consequences of hating knowledge and the importance of the fear of the LORD.
Because they hated knowledge, etc. By merit they are deprived of salvation, who not only do not have the beginning of wisdom, the fear of the Lord, and discipline but also pursue them with hatred;Early Church Fathers on Proverbs 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 1:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor that they hated knowledge,.... Spiritual and evangelical; the knowledge of the Scriptures, of the promises and prophecies of them respecting the Messiah, though they were called upon and exhorted
Read John Gill on Proverbs 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor that they hated knowledge, and did not choose the fear of the LORD: For that they hated knowledge, and did not choose the fear of the Lord.
Read Robert Jamieson on Proverbs 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHated knowledge, to wit, the practical knowledge of God, and of their duty to him, as it is explained in the following clause. Did not choose; not heartily approve of it and love it, but only made some show of it.
Read Matthew Poole on Proverbs 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:29 For that they hated knowledge, and did not choose the fear of the LORD:Ver. 29. For that they hated knowledge.] These are the worst sort of sinners, that not only slight knowledge, but hate it, as thieves do a torch in the night; curse it, as Ethiopians do the scorching sun; fly against it, as bats do against the light. "This is the condemnation"; this is hell aforehand. And did not choose.] Aρετη, quasi αιρετη: Aγαθον, quasi αγανθεατον. "Refuse the evil, and choose the good." "Choose the things that please God"; "that wherein he delights." Such a choice made Moses; and Joshua; and Mary. Herodot.
Read John Trapp on Proverbs 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. They hated knowledge] This argues the deepest degree of intellectual and moral depravity.
Read AdamClarke on Proverbs 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThis is no arbitrary sentence. The fault was all along their own. The fruit of their own ways is death.
Read Albert Barnes on Proverbs 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29. For that — Because connecting with the preceding; or, as others think, more closely with what follows. Observe, again, how knowledge, all useful knowledge, and the fear of the Lord, are intimately associated.
Read Daniel Denison Whedon on Proverbs 1 →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
For they hated knowledge and chose not to fear the LORD.
because they hated knowledge, and didn’t choose the fear of Yahweh.
For they hated knowledge and chose not to fear the LORD.
Because they hated moral knowledge, and did not choose to fear the Lord,
Tyndale line
For that they hated knowledge, and did not choose the fear of the LORD:
For that they hated knowledge, And did not choose the fear of Jehovah,
For that they hated knowledge, and did not choose the fear of the LORD:
For that they hated knowledge, and did not choose the fear of the LORD:
Because they hated knowledge, and did not chuse the feare of the Lord.
Strictly literal
Because they hated knowledge, and did not choose the fear of Jehovah;
Because that they have hated knowledge, And the fear of Jehovah have not chosen.
Because that they have hated knowledge, || And have not chosen the fear of YHWH.
For the reason that they hated knowledge, and the fear of the Lord they did not choose;
Because they hate knowledge and did not choose the fear of Yahweh,
From the Latin
Because they have hated instruction and received not the fear of the Lord,
Simplified
Why?—because they hated knowledge, and they didn't choose to respect the Lord.
For they were haters of knowledge, and did not give their hearts to the fear of the Lord:
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 of Proverbs 1:29 is supported by the Dead Sea Scrolls, which contain a nearly identical reading, although one word is partially restored. The Septuagint matches five of the eight words in the Hebrew text, indicating a close relationship between these ancient witnesses.
תַּ֭חַת כִּי־ שָׂ֣נְאוּ דָ֑עַת וְיִרְאַ֥ת יְ֝הֹוָ֗ה לֹ֣א בָחָֽרוּ׃
5 of the 8 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.
תחת כי שנאו [דעת] ויראת יהוה לא בחרו
6 words on the leather — 1 partly restored, 1 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 Proverbs 1:29
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.
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
HNcmsc — Noun common · masculine singular constructHNcmsc
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
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…
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa
יִרְאָה (yir'ah) is a feminine noun meaning 'fear' or 'terror,' encompassing both the emotion and the concept of reverence, particularly in relation to God. It can denote an object that causes fear or the respect and piety associated with divine authority. The entries highlight its moral and emotional dimensions without significant disagreement.
יִרְאָה n.f. fear
fear, terror
a terror = obj. of terror
fear of God, reverence, piety
the fear of י׳ the law as revered.
base
H3374 יִרְאָה fear
3374 yir'ah yir-aw'
feminine of 3373; fear (also used as infinitive); morally,
reverence:--X dreadful, X exceedingly, fear(-fulness).
see HEBREW for 03373
יִרְאָה (yir.ah) — fear.
1) fear, terror, fearing
1a) fear, terror
1b) awesome or terrifying thing (object causing fear)
1c) fear (of God), respect, reverence, piety
1d) revered
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…
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
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
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp