2 Chronicles 33:10 — Word Study
WLCוַיְדַבֵּ֧ר יְהוָ֛ה אֶל־ מְנַשֶּׁ֥ה וְאֶל־ עַמּ֖וֹ וְלֹ֥א הִקְשִֽׁיבוּ׃
BSAAnd the LORDYᵉhôvâh [Yehovah, The covenant Name of God] spokedâbar▸ [to communicate, to utter words] toʼêl ManassehMᵉnashsheh [a king of Judah] and his peopleʻam [a nation, a group of individuals] but they did notlôʼ [would not, refused to] listenqâshab■ [to hear, to obey, to heed]
| Greek | English | Parsing |
|---|---|---|
| וַיְדַבֵּ֧ר | and he spoke | Verb, Piel, sequential imperfect third person masculine singular |
| יְהוָ֛ה | Yahweh | Noun proper |
| אֶל־ | to | Preposition |
| מְנַשֶּׁ֥ה | Manasseh | Noun proper masculine |
| וְאֶל־ | and to | Conjunction, preposition |
| עַמּ֖וֹ | people his | Noun common masculine singular construct, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| הִקְשִֽׁיבוּ׃ | they paid attention | Verb, Hiphil, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the LORD spoke to Manasseh and his people, but they did not listen. |
| KJV | And the LORD spake to Manasseh, and to his people: but they would not hearken. |
| ASV | And Jehovah spake to Manasseh, and to his people; but they gave no heed. |
| YLT | And Jehovah speaketh unto Manasseh and unto his people, and they have not attended, |
| WEB | Yahweh spoke to Manasseh and to his people, but they didn’t listen. |
| BBE | And the word of the Lord came to Manasseh and his people, but they gave no attention. |
There is agreement among the translations regarding the key terms.
The sentence is structured with a main clause followed by additional phrases that clarify the subjects and their actions.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectיהוה
verbדָבַר
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 — 2 Chronicles 33:10
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 Reign of Manassehgenerated
2 Chronicles 33:10 shows us that the LORD communicated directly with Manasseh and the people of Judah, but they did not heed His warnings. This moment is pivotal as it highlights the consequences of ignoring divine instruction, setting the stage for the subsequent actions of God in response to their disobedience. The context emphasizes the need for the people to listen to God's voice, especially when they had strayed from His ways, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 36:15–16 | Again and again the LORD, the God of their fathers, sent word to His people through His messengers because He had compassion on them and on His dwelling place. |
| 2 | Nehemiah 9:29–30 | You admonished them to turn back to Your law, but they were arrogant and disobeyed Your commandments. They sinned against Your ordinances, by which a man will live if he practices them. They stubbornly shrugged their shoulders; they stiffened their necks and would not obey. |
| 3 | Jeremiah 25:4–7 | And the LORD has sent all His servants the prophets to you again and again, but you have not listened or inclined your ear to hear. |
| 4 | Jeremiah 44:4–5 | Yet I sent you all My servants the prophets again and again, saying: ‘Do not do this detestable thing that I hate.’ |
| 5 | Zechariah 1:4 | Do not be like your fathers, to whom the former prophets proclaimed that this is what the LORD of Hosts says: ‘Turn now from your evil ways and deeds.’ But they did not listen or pay attention to Me, declares the LORD. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יְדַבֵּ֧ר, vay.da.Bergenerated
The verb דָבַר (dabar) is a Piel form meaning 'to speak' or 'to communicate.' It encompasses a range of actions, including declaring, commanding, and conversing. In this verse, it indicates God's direct communication with Manasseh, emphasizing the importance of His message.
The parsing as a sequential imperfect third person masculine singular shows that this action is ongoing in the narrative. God is actively speaking, which indicates His desire for a relationship with His people, urging them to listen and respond.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible, which uses spoke for the Hebrew word יְדַבֵּ֧ר.
Sentence Structuregenerated
The main verb יְדַבֵּ֧ר governs the entire clause, indicating that the LORD spoke. The structure includes a prepositional phrase indicating to whom He spoke, followed by a conjunction leading into the negation of the people's response.
The order of the Hebrew emphasizes the action of God speaking first, which highlights His initiative in communication, followed by the people's refusal to listen.
Septuagint Backgroundgenerated
The Septuagint translates יְדַבֵּ֧ר as ἐλάλησεν (elalēsen), which also means 'to speak.' This choice reflects a direct correspondence to the Hebrew meaning, showing the continuity of God's message across translations.
The use of κύριος for יְהוָ֛ה emphasizes God's authority and lordship, consistent with the Hebrew context.
In plain words — the whole versegenerated
2 Chronicles 33:10 tells us that the LORD spoke to Manasseh, the king of Judah, and his people, but they did not listen. This verse highlights the importance of heeding God's communication, especially when they had strayed from His commands.
Frequently Asked Questionsgenerated
It indicates that God was actively trying to communicate His will and guidance to Manasseh and the people, showing His desire for their obedience.
The refusal to listen suggests a hardened heart or a deliberate choice to ignore God's warnings, reflecting their disobedience.
We learn the importance of being attentive to God's voice and the consequences of ignoring His guidance.
This moment sets the stage for the later consequences of Manasseh's actions and the eventual need for repentance and restoration.
Reflection Questionsgenerated
- In what ways do I see God speaking to me today, and how do I respond?
- What are some areas in my life where I might be ignoring God's guidance?
- How can I cultivate a heart that is open to listening to God's voice?
- What steps can I take to ensure I am attentive to God's communication in my life?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss themes of repentance and God's mercy, highlighting the importance of heeding God's voice.
I know of a fifth baptism also, which is that of tears and takes much more work. It is received by one who washes his bed every night and his couch with tears; whose bruises sting through his wickedness;Early Church Fathers on 2 Chronicles 33 →
O happy penitence which has drawn down upon itself the eyes of God, and which has by confessing its error changed the sentence of God’s anger! The same conduct is in the Chronicles attributed to Manasseh,Early Church Fathers on 2 Chronicles 33 →
What sort of comfort, to be every day looking for punishment and vengeance? No, if you would have some comfort from this delay, take it by gathering for yourself the fruit of amendment after repentance.Early Church Fathers on 2 Chronicles 33 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 2 Chronicles 33:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord spake to Manasseh, and to his people,.... By his servants the prophets, see 2 Kings 21:10, where what was said to them is recorded: but they would not hearken; to what was said, to
Read John Gill on 2 Chronicles 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he built again the high places which Hezekiah his father had broken down, and he reared up altars for Baalim, and made groves, and worshipped all the host of heaven, and served them. No JFB commentary on these verses.
Read Robert Jamieson on 2 Chronicles 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 33:10 And the LORD spake to Manasseh, and to his people: but they would not hearken.Ver. 10. And the Lord spake to Manasseh,] sc., By his prophets, Isaiah, Joel, Micah, Habakkuk, and others; sed surdo fabulam; they lost their sweet words.
Read John Trapp on 2 Chronicles 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And the Lord spake to Manasseh.—“By the hand of his servants the prophets.” See 2 Kings 21:10-15, where the substance of the prophetic message is given; and it is added (2 Chronicles 33:16) that Manasseh also shed very much innocent blood, “till he had filled Jerusalem from one end to the other.” The reaction against the reforms of Hezekiah ended in a bloody struggle, in which the party of reform was fiercely suppressed.
Read Charles John Ellicott on 2 Chronicles 33 →CambridgeThe Cambridge Bible for Schools and Colleges10. the Lord spake] i.e. by prophets; cp. 2 Kings 21:10-15.
Read Cambridge on 2 Chronicles 33 →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 the LORD spoke to Manasseh and his people, but they did not listen.
Yahweh spoke to Manasseh and to his people, but they didn’t listen.
And the LORD spoke to Manasseh and his people, but they did not listen.
The Lord confronted Manasseh and his people, but they paid no attention.
Tyndale line
And the LORD spake to Manasseh, and to his people: but they would not hearken.
And Jehovah spake to Manasseh, and to his people; but they gave no heed.
And the LORD spake to Manasseh, and to his people: but they gave no heed.
And the LORD spoke to Manasseh, and to his people: but they would not hearken.
And the Lord spake to Manasseh and to his people, but they would not regarde.
Strictly literal
And Jehovah spoke to Manasseh and to his people; but they did not hearken.
And Jehovah speaketh unto Manasseh and unto his people, and they have not attended,
And YHWH speaks to Manasseh and to his people, and they have not attended,
And the Lord spoke to Menasseh, and to his people; but they listened not.
Yahweh spoke to Manasseh, and to his people, but they paid no attention.
From the Latin
And the Lord spoke to him, and to his people, and they would not hearken.
Simplified
The Lord warned Manasseh and his people, but they ignored him.
And the word of the Lord came to Manasseh and his people, but they gave no attention.
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 agree in the wording of this verse, with all eight words matched in the Septuagint's translation. This indicates a strong consistency in the transmission of this text across different traditions.
וַיְדַבֵּ֧ר יְהוָ֛ה אֶל־ מְנַשֶּׁ֥ה וְאֶל־ עַמּ֖וֹ וְלֹ֥א הִקְשִֽׁיבוּ׃
8 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 2 Chronicles 33:10
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
spok (1Ki 7:33).
See SEA, THE MOLTEN.
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 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
מְנַשֶּׁה (Mnashsheh) means 'causing to forget' and refers to several figures in the Old Testament. Primarily, it denotes the eldest son of Joseph and the tribe descended from him, as well as the territory they occupied. Additionally, it identifies a king of Judah, son of Hezekiah, and several individuals mentioned during the Exile and Return. The entries consistently highlight these connections without significant disagreement.
מְנַשֶּׁה 136 n.pr.m. et trib. Manasseh
Manasseh, eldest son of Joseph
of tribe
son of Hezekiah
two who had taken strange wives
base
H4519 מְנַשֶּׁה Manasseh
4519 Mnashsheh men-ash-sheh'
from 5382; causing to forget; Menashsheh, a grandson of
Jacob, also the tribe descended from him, and its
territory:--Manasseh.
see HEBREW for 05382
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A man of the tribe of Manasseh living at the time of the Patriarchs, first mentioned at Gen.41.51;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Ephraim (H0669); married to Aramitess (H0761);
father of: Machir (H4353) and Asriel (H0844H)
§ Manasseh = "causing to forget"
1) the eldest son of Joseph and progenitor of the tribe of Manasseh
1a) the tribe descended from Manasseh
1b) the territory occupied by the tribe of Manasseh
2) son of king Hezekiah of Judah and himself king of Judah; he was the immediate and direct cause for the exile
3) a descendant of Pahath-moab who put away a foreign wife in the time of Ezra
4) a descendant of Hashum who put away a foreign wife in the time of Ezra
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.20.21;
N-proper — Noun proper masculineHNpm
Manasseh
Who makes to forget. “God hath made me forget” (Heb. nashshani), Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian (1 Chr. 7:14); and the only thing afterwards recorded of him is, that his grandchildren were “brought up upon Joseph’s knees” (Gen. 50:23; R.V., “born upon Joseph’s knees”) i.e., were from their birth adopted by Joseph as his own children.
The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then…
(forgetting). The thirteenth king of Judah, son of Hezekiah, (2 Kings 21:1) ascended the throne at the age of twelve, and reigned 55 years, from B.C. 608 to 642. His accession was the signal for an entire change in the religious administration of the kingdom. Idolatry was again established to such an extent that every faith was tolerated but the old faith of Israel. The Babylonian alliance which the king formed against Assyria resulted in his being made prisoner and carried off to Babylon in the twenty-second year of his reign, according to a Jewish tradition. There his eyes were opened and he repented, and his prayer was heard and the Lord delivered him, (2 Chronicles 33:12,13) and he returned after some uncertain interval of time to Jerusalem. The altar of the Lord was again…
1. The eldest son of Joseph, born in Egypt. His descendants constituted a full tribe. This was divided in the promised land: one part having settled east of the Jordan, in the country of Bashan, from the river Jabbok northwards; and the other west of the Jordan, between Ephraim and Issachar, extending from the Jordan to the Mediterranean. It was far inferior to Ephraim in wealth and power, according to the prediction of Jacob, Ge 41:50,51 48:1-22 Jos 16:10.
2. The son and impious successor of the good Hezekiah, king of Judah. He began to reign at twelve years old, B. C. 698, and reigned fifty-five years. For his shocking idolatries, tyranny, and cruelties, God suffered him to be carried as a prisoner to Babylon in the twenty-second year of his reign, probably by Esarhaddon king…
forgetfulness; he that is forgotten
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)
HC/R — Conjunction · prepositionHC/R
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp