Zephaniah 1:6 — Word Study
WLCוְאֶת־ הַנְּסוֹגִ֖ים מֵאַחֲרֵ֣י יְהוָ֑ה וַאֲשֶׁ֛ר לֹֽא־ בִקְשׁ֥וּ אֶת־ יְהוָ֖ה וְלֹ֥א דְרָשֻֽׁהוּ׃
BSAandʼêth those who turn backçûwg [remove themselves, apostatize] from [following]ʼachar the LORDYᵉhôvâh [Yehovah, The covenant Name of God] neitherlôʼ seekingbâqash■ [searching for, inquiring about] the LORDYᵉhôvâh [the supreme God, Elohim] norlôʼ inquiring of Himdârash■ [asking, seeking guidance, the divine Person]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַנְּסוֹגִ֖ים | those [who] have turned back | Particle, verb niphal participle (active) masculine plural |
| מֵאַחֲרֵ֣י | from after | Preposition |
| יְהוָ֑ה | Yahweh | Noun proper |
| וַאֲשֶׁ֛ר | and [those] who | Conjunction, particle |
| לֹֽא־ | not | Particle |
| בִקְשׁ֥וּ | they have sought | Verb, Piel, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| יְהוָ֖ה | Yahweh | Noun proper |
| וְלֹ֥א | and not | Conjunction, particle |
| דְרָשֻֽׁהוּ׃ | they have sought him | Verb qal perfect third person common plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and those who turn back from following the LORD, neither seeking the LORD nor inquiring of Him.” |
| KJV | And them that are turned back from the LORD; and those that have not sought the LORD, nor enquired for him. |
| ASV | and them that are turned back from following Jehovah; and those that have not sought Jehovah, nor inquired after him. |
| YLT | And those removing from after Jehovah, And who have not sought Jehovah, nor besought Him. |
| WEB | those who have turned back from following Yahweh, and those who haven’t sought Yahweh nor inquired after him. |
| BBE | And those who are turned back from going after the Lord, and those who have not made prayer to the Lord or got directions from him. |
Where they part company is in the rendering of phrases related to seeking the LORD — see How Translations Differ.
The sentence presents a main clause followed by two negated phrases, emphasizing the actions that are absent.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּקַשׁ
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 — Zephaniah 1:6
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 — Judgment on Judahgenerated
Zephaniah 1:6 addresses the spiritual state of the people of Judah, highlighting their turning away from the LORD. This verse is part of a broader warning about the consequences of neglecting their relationship with God. The surrounding verses describe various forms of idolatry and unfaithfulness, emphasizing the need for repentance and return to true worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 15:11 | “I regret that I have made Saul king, for he has turned away from following Me and has not carried out My instructions.” And Samuel was distressed and cried out to the LORD all that night. |
| 2 | Psalm 36:3 | The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing. |
| 3 | Psalm 125:5 | But those who turn to crooked ways the LORD will banish with the evildoers. Peace be upon Israel. |
| 4 | Isaiah 1:4 | Alas, O sinful nation, a people laden with iniquity, a brood of evildoers, children of depravity! They have forsaken the LORD; they have despised the Holy One of Israel and turned their backs on Him. |
| 5 | Jeremiah 2:13–17 | “For My people have committed two evils: They have forsaken Me, the fountain of living water, and they have dug their own cisterns— broken cisterns that cannot hold water. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — הַנְּסוֹגִ֖ים, ha.ne.so.Gimgenerated
The word סוּג (soog) is a Niphal participle meaning 'those who have turned back.' It conveys the idea of retreating from a commitment or faith, often implying apostasy. In this context, it specifically refers to those who have distanced themselves from following the LORD.
The participle form indicates an ongoing state of being turned away, suggesting that these individuals are not just momentarily distracted but are persistently rejecting their faith.
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 נְּסוֹגִ֖ים, those who have turned back, which governs the phrase that follows. The structure indicates that the turning back is the primary action, with two negated clauses detailing what they are not doing.
The Hebrew word order emphasizes the subjects and their actions, placing the focus on their failure to seek the LORD and inquire of Him, which is critical to understanding their spiritual condition.
Septuagint Backgroundgenerated
The Septuagint translates הַנְּסוֹגִ֖ים as ἐκκλίνοντας (ekklinontas), meaning 'those who have turned away.' This choice reflects a similar understanding of spiritual retreat but may suggest a slightly different nuance in the context of the Greek-speaking audience.
The use of ζητήσαντας (zētēsantas) for 'seeking' indicates a strong emphasis on the act of searching for God, aligning with the Hebrew intent but potentially broadening the implication of diligence in seeking.
In plain words — the whole versegenerated
Zephaniah 1:6 warns about people who turn away from following the LORD and do not seek Him. This highlights the importance of remaining faithful and actively pursuing a relationship with God.
Frequently Asked Questionsgenerated
To turn back from following the LORD means to withdraw from a commitment to God, often leading to spiritual neglect or apostasy.
Seeking the LORD is vital for maintaining a close relationship with Him, receiving guidance, and fulfilling one's spiritual purpose.
Neglecting to seek God can lead to a disconnection from His will and guidance, resulting in spiritual emptiness and potential judgment.
One can seek the LORD through prayer, studying His Word, and being part of a community that encourages faith and worship.
Reflection Questionsgenerated
- In what ways might I be turning away from God in my own life?
- How can I actively seek the LORD in my daily routine?
- What steps can I take to encourage others to seek God?
- What does it mean for me to inquire of the LORD in difficult times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zephaniah 1:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd them that are turned back from the Lord,.... Who once were worshippers of him, but now become apostates, and had turned their backs on him and his worship.
Read John Gill on Zephaniah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd them that are turned back from the LORD; and those that have not sought the LORD, nor inquired And them that are turned back from the LORD; and those that have not sought the LORD, nor inquired for him.
Read Robert Jamieson on Zephaniah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThem that are turned back; apostates, who have forsaken the Lord and his worship, or that are turned atheists, or that in matter of religion have taken up not what is purest and truest, but what is nearest and most in fashion. That have not sought the Lord; sluggishly neglected to examine pretended religions, according to the law, which they might and ought to have done, and who have embraced a fall religion instead of the true. Nor inquired for him: though the prophets have preached against this apostacy, and called the priests and people to forsake the idols, and inquire after God, yet they would not inquire; these also are here doomed to destruction. Them that are turned back; apostates…
Read Matthew Poole on Zephaniah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZephaniah 1:6 And them that are turned back from the LORD; and [those] that have not sought the LORD, nor enquired for him.Ver. 6. And them that are turned back from the Lord] Not gross idolaters, but yet treacherous backsliders, that fall off from their former forwardness, that turn from the holy commandments, 2 Peter 2:21, that depart a post Dominum, from after the Lord, as the Hebrew here hath it, apostates, those worst of men, that do not only not fulfil after the Lord, as Caleb, but utterly forsake him. A heavier judgment awaiteth such. "God shall lead them forth with the workers of iniquity," Psalms 125:5. And those that have not sought the Lord, nor enquired after him] Diligently…
Read John Trapp on Zephaniah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Schmieder observes that the enumeration of Zep 1:4-6 extends from gross external to refined internal apostasy. “The Lord will destroy (1) the idols of Baal; (2) their priests; (3) those who openly worship them on housetops; (4) the secret worshippers; (5) those who, without worshipping idols, have apostatised in their hearts; (6) those who are indifferent to religion.”
Read Charles John Ellicott on Zephaniah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Them that are turned back] Who have forsaken the true God, and become idolaters. Nor inquired for him] Have not desired to know his will.
Read AdamClarke on Zephaniah 1 →CambridgeThe Cambridge Bible for Schools and Colleges6. In this verse also one class of persons is described in two ways: those who have turned away from Jehovah and who do not seek Him. Comp. the prophet’s exhortation ch. Zephaniah 2:2, “seek ye the Lord, all ye meek of the earth.”
Read Cambridge on Zephaniah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd them that are turned back from - (Literally, have turned themselves back from following after) the Lord From this half-service, the prophet goes on to the avowed neglect of God, by such as wholly
Read Albert Barnes on Zephaniah 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
and those who turn back from following the LORD, neither seeking the LORD nor inquiring of Him.”
those who have turned back from following Yahweh, and those who haven’t sought Yahweh nor inquired after him.
and those who turn back from following the LORD, neither seeking the LORD nor inquiring of Him.”
and those who turn their backs on the Lord and do not want the Lord’s help or guidance.”
Tyndale line
And them that are turned back from the LORD; and those that have not sought the LORD, nor enquired for him.
and them that are turned back from following Jehovah; and those that have not sought Jehovah, nor inquired after him.
and them that are turned back from following the LORD; and those that have not sought the LORD, nor inquired after him.
And them that have turned back from the LORD; and those that have not sought the LORD, nor inquired for him.
And them that are turned backe from the Lord, and those that haue not sought the Lord, nor inquired for him.
Strictly literal
and them that turn back from after Jehovah, and that do not seek Jehovah, nor inquire for him.
And those removing from after Jehovah, And who have not sought Jehovah, nor besought Him.
And those removing from after YHWH, || And who have not sought YHWH, nor implored Him.”
And those that are turned away from following the Lord; and those that have not sought for the Lord, and have not inquired of him.
I will also cut off those who have turned away from following Yahweh, those who neither seek Yahweh nor ask for his guidance.”
From the Latin
And them that turn away from following after the Lord, and that have not sought the Lord, nor searched after him.
Simplified
I will destroy those who once worshiped the Lord but don't anymore. They don't seek the Lord or ask for my help.
And those who are turned back from going after the Lord, and those who have not made prayer to the Lord or got directions from him.
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 share significant agreement in the core message of this verse, with 7 of the 11 words matched. However, the Septuagint's word order and phrasing differ, reflecting its own literary style.
וְאֶת־ הַנְּסוֹגִ֖ים מֵאַחֲרֵ֣י יְהוָ֑ה וַאֲשֶׁ֛ר לֹֽא־ בִקְשׁ֥וּ אֶת־ יְהוָ֖ה וְלֹ֥א דְרָשֻֽׁהוּ׃
7 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.
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 Zephaniah 1:6
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — Conjunction · particleHC/To
סוּג (soog) is a Hebrew verb meaning to move away or backslide. It conveys the idea of retreating, either literally or figuratively, such as turning away from a commitment. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of turning back or being repulsed. It is related to the concept of apostasy.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5472 [סוּג, seldom שׂוּג] move away, backslide
5472 cuwg soog
a primitive root; properly, to flinch, i.e. (by implication)
to go back, literally (to retreat) or figuratively (to
apostatize):--backslider, drive, go back, turn (away, back).
סוּג (sug) — to turn.
1) to move, go, turn back, move away, backslide
1a) (Qal) to backslide, prove recreant to
1b) (Niphal)
1b1) to turn oneself away, turn back
1b2) to be turned or driven back, be repulsed
Also means: sug (שׂוּג "to turn back" H7734)
Art | V-Niphal — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep | Prep — PrepositionHR/Acmpc
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HC/Tr — Conjunction · particleHC/Tr
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
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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)
Conj | Part — Conjunction · particleHC/Tn
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp3ms