Proverbs 4:2 — Word Study
WLCכִּ֤י לֶ֣קַח ט֭וֹב נָתַ֣תִּי לָכֶ֑ם תּֽ֝וֹרָתִ֗י אַֽל־ תַּעֲזֹֽבוּ׃
BSAForkîy [because of this reason] I givenâthan■ soundṭôwb [good, reliable, beneficial] teachingleqach [doctrine, instruction, learning] do notʼal [never, under no circumstances] abandonʻâzab▸ [forsake, relinquish, loosen] my directivetôwrâh [given to you, entrusted to you, law, instruction, guidance, Torah]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| לֶ֣קַח | instruction | Noun common, masculine singular absolute |
| ט֭וֹב | good | Adj |
| נָתַ֣תִּי | I give | Verb, Qal, perfect first person common singular |
| לָכֶ֑ם | to you | Preposition, suffix |
| תּֽ֝וֹרָתִ֗י | instruction my | Noun common feminine singular construct, suffix |
| אַֽל־ | may not | Particle |
| תַּעֲזֹֽבוּ׃ | you neglect | Verb, Qal, jussive second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I give you sound teaching; do not abandon my directive. |
| KJV | For I give you good doctrine, forsake ye not my law. |
| ASV | For I give you good doctrine; Forsake ye not my law. |
| YLT | For good learning I have given to you, My law forsake not. |
| WEB | for I give you sound learning. Don’t forsake my law. |
| BBE | For I give you good teaching; do not give up the knowledge you are getting from me. |
Where they part company is טוֹב — see How Translations Differ.
The structure consists of one main clause with supporting phrases that clarify the action and the intended response.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 4:2
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 Instruction of a Fathergenerated
Proverbs 4:2 presents a father teaching his sons the importance of sound instruction and guidance. This verse is part of a larger discourse where wisdom is personified and encouraged, as seen in the surrounding verses. The father emphasizes his role in imparting valuable lessons that are meant to be cherished and followed, reflecting the importance of parental guidance in the pursuit of wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 8:6–9 | Listen, for I speak of noble things, and the opening of my lips will reveal right. |
| 2 | Proverbs 22:20–21 | Have I not written for you thirty sayings about counsel and knowledge, |
| 3 | Deuteronomy 32:2 | Let my teaching fall like rain and my speech settle like dew, like gentle rain on new grass, like showers on tender plants. |
| 4 | Job 33:3 | My words are from an upright heart, and my lips speak sincerely what I know. |
| 5 | Psalm 49:1–3 | Hear this, all you peoples; listen, all inhabitants of the world, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — לֶקַח, Le.kachgenerated
The noun לֶקַח (leqach) refers to instruction or teaching, encompassing both the act of imparting knowledge and the content of that knowledge. It implies something received, whether as personal insight or as a doctrine. This term appears in contexts that highlight its educational value, indicating that it is not just about learning but also about understanding and applying wisdom.
In this verse, the speaker emphasizes the significance of sound teaching, which is characterized as beneficial and reliable. The parsing as a masculine singular noun indicates that it is a concrete concept, representing the teachings being passed down.
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. The BSB uses sound teaching, which is also reflected in the KJV and ASV, maintaining the essence of לֶקַח.
Where others part company with the BSB, they differ on the rendering of טוֹב. The BSB has good, while the FBV opts for reliable, showcasing a slight variation in emphasis on the quality of the teaching.
Sentence Structuregenerated
The finite verb נָתַ֣תִּי, I give, governs the main clause, with a noun phrase as the object, followed by a prepositional phrase indicating to whom the teaching is given, and concluding with a jussive verb phrase that expresses the desired action of not abandoning the directive. The structure emphasizes the act of giving and the importance of the response to that gift.
The sentence's flow highlights the relationship between the act of giving instruction and the imperative not to neglect it, reinforcing the significance of the father's teaching.
Septuagint Backgroundgenerated
The Septuagint translates לֶקַח as δῶρον (dōron), meaning 'gift.' This choice emphasizes the idea that the teaching is not just instruction but a valuable gift to be cherished.
The translation of תּוֹרָתִי as νόμον (nomon) indicates a focus on the legal or directive aspect of the teaching, aligning with the notion of law and guidance.
In plain words — the whole versegenerated
Proverbs 4:2 shows a father giving sound teaching to his sons and instructing them not to abandon his guidance. This highlights the importance of wisdom and the role of parental instruction in leading a righteous life.
Frequently Asked Questionsgenerated
Receiving sound teaching means gaining reliable and beneficial instruction that can guide one's actions and decisions, as emphasized by the father in this verse.
Abandoning directives can lead to a loss of guidance and wisdom, which are essential for making sound choices in life.
Applying a father's teachings involves actively listening, understanding the lessons, and integrating them into daily life to ensure wise decision-making.
Examples of sound teaching in the Bible include the Ten Commandments, the teachings of Jesus, and the wisdom literature like Proverbs that provide guidance for living a righteous life.
Reflection Questionsgenerated
- In what ways can I ensure that I am receiving sound teaching in my life?
- How do I respond to guidance from authority figures, such as parents or mentors?
- What steps can I take to apply the teachings I receive to my daily decisions?
- How can I share the importance of sound teaching with others in my community?
The early church on this verse — how the Fathers read it
The early church father Hippolytus of Rome comments on the nature of the law as a good gift, emphasizing the importance of adhering to it as a directive from a father.
It must be noted, that he names the law a good gift, on account of the man who takes gifts into his bosom unrighteously. And he forsakes the law who transgresses it; the law, namely, of which he speaks, or which he has kept.Early Church Fathers on Proverbs 4 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 4:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I give you good doctrine,.... Whose author, matter, use, and tendency, are good, and therefore should be received; so the Gospel is called, 1 Timothy 4:6; and no other is here meant: it is the
Read John Gill on Proverbs 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I give you good doctrine, forsake ye not my law. For I give you good doctrine, forsake ye not my law.
Read Robert Jamieson on Proverbs 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGood doctrine; not vain, or foolish, or false, or pernicious counsels, but such as are true and profitable. My law; God’ s law or commands, delivered to you by my mouth. See Poole "".
Read Matthew Poole on Proverbs 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 4:2 For I give you good doctrine, forsake ye not my law.Ver. 2. For I give you good doctrine.] The common cry is, "Who will show us any good?" and every man will lend both ears to a good bargain. The doctrine here delivered is good every way, whether you look to the author, matter, or effect of it, and is therefore worthy of all men to be received, as the Hebrew word here used for doctrine importeth. The Vulgate renders it, Donum bonurn tribuam vobis: I will give you a good gift, even that good part that shall never be taken from you. μχη a verbo ψχη quod est accipere.
Read John Trapp on Proverbs 4 →CambridgeThe Cambridge Bible for Schools and CollegesSeventh Address. Chap. Proverbs 4:1-9 Resuming, after the parenthesis (Proverbs 3:27-35) the style and tone of fatherly address of the preceding sections, the Teacher commends Wisdom to his scholars as his children, by the example of his own early education. Mr Horton happily remarks, “This chapter begins with a charming little piece of autobiography,” and quotes Wordsworth’s words, “Wisdom doth live with children round her knees.”
Read Cambridge on Proverbs 4 →Albert Barnes1798–1870Barnes' Notes on the BibleDoctrine - Knowledge orally given and received.
Read Albert Barnes on Proverbs 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Good doctrine — Better, a good taking; that is, what a pupil takes from a teacher — a good lesson. My law — Or, direction; what I point out to you.
Read Daniel Denison Whedon on Proverbs 4 →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 I give you sound teaching; do not abandon my directive.
for I give you sound learning. Don’t forsake my law.
For I give you sound teaching; do not abandon my directive.
Because I give you good instruction, do not forsake my teaching.
Tyndale line
For I give you good doctrine, forsake ye not my law.
For I give you good doctrine; Forsake ye not my law.
For I give you good doctrine; forsake ye not my law.
For I give you good doctrine, forsake ye not my law.
For I doe giue you a good doctrine: therefore forsake yee not my lawe.
Strictly literal
for I give you good doctrine: forsake ye not my law.
For good learning I have given to you, My law forsake not.
For I have given to you good learning, do not forsake my law.
For good information do I give you: my teaching must ye not forsake.
I am giving you good instructions; do not forsake my teaching.
From the Latin
I will give you a good gift, forsake not my law.
Simplified
for what I am passing on to you is reliable. Don't reject my teachings.
For I give you good teaching; do not give up the knowledge you are getting from me.
Word by word, the decisions they made
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 4:2 states, 'For I give you sound teaching; do not abandon my directive,' which translates to 'כִּ֤י לֶ֣קַח ט֭וֹב נָתַ֣תִּי לָכֶ֑ם תּֽ֝וֹרָתִ֗י אַֽל־ תַּעֲזֹֽבוּ׃'. The Septuagint closely aligns with this text, with seven out of eight words matching, although it presents them in a different order and structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide an alternative reading for this verse in this instance, confirming the agreement with the Masoretic Text. Therefore, the core message remains consistent across these ancient witnesses, emphasizing the importance of adhering to sound teaching.
כִּ֤י לֶ֣קַח ט֭וֹב נָתַ֣תִּי לָכֶ֑ם תּֽ֝וֹרָתִ֗י אַֽל־ תַּעֲזֹֽבוּ׃
7 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.
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 4:2
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.
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…
לֶ֫קַח (leqach) refers to learning or teaching, encompassing both the act of instruction and the content taught. It implies something received, whether as personal insight or as a doctrine. The term can also carry a negative connotation, suggesting persuasion or inveiglement. The entries collectively highlight its use in contexts of education and influence.
לֶ֫קַח n.m. learning, teaching (concrete; prob. what is received)
instruction, subjective, as personal acquirement
teaching, obj., as thing taught; also = teaching-power, persuasiveness
base
H3948 לֶ֫קַח learning, teaching (concrete; prob. what is received) . instruction, subjective, as personal acquirement
. teaching, obj., as thing taught; also = teaching-power, persuasiveness
3948 leqach leh'-kakh
from 3947; properly, something received, i.e. (mentally)
instruction (whether on the part of the teacher or hearer);
also (in an active and sinister sense)
inveiglement:--doctrine, learning, fair speech.
see HEBREW for 03947
לֶ֫קַח (le.qach) — teaching.
1) learning, teaching, insight
1a) instruction (obj)
1b) teaching (thing taught)
1b1) teaching-power
1b2) persuasiveness
N-ms — Noun common · masculine singular absoluteHNcmsa
in-struk'-shun.
See CATECHIST; EDUCATION; SCHOOL.
→ From nature Pr 24:30-34; Ec 1:13-18; 3; 4:1; Mt 6:25-30
→ See PARABLES
→ From the study of human nature Ec 3; 4; 5; 6; 7; 8; 9; 10; 11; 12
→ By Object Lessons
The pot of manna Ex 16:32
→ The pillar of twelve stones at the fords of the Jordan River Jos 4:19-24
→ Fringes on the borders of garments Nu 15:38,39
→ Symbolically wearing sackcloth and going barefoot Isa 20:2,3
→ The linen sash Jer 13:1-11
(1) The Value of
--SEE Knowledge (3), KNOWLEDGE
Wisdom (5), WISDOM
(2) Examples of Spiritual
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp