Exodus 33:4 — Word Study
WLCוַיִּשְׁמַ֣ע הָעָ֗ם אֶת־ הַדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה וַיִּתְאַבָּ֑לוּ וְלֹא־ שָׁ֛תוּ אִ֥ישׁ עֶדְי֖וֹ עָלָֽיו׃
BSAWhen the peopleʻam [a nation, the Israelites] heardshâmaʻ▸ thiszeh badraʻ [evil, morally harmful] newsdâbâr they went into mourningʼâbal▸ [to lament, to sorrow] and nolôʼ oneʼîysh [not a single man] put onshîyth■ any of his jewelryʻădîy [ornaments, fine clothing]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁמַ֣ע | and it heard | Verb, Qal, sequential imperfect third person masculine singular |
| הָעָ֗ם | the people | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| הַדָּבָ֥ר | the word | Particle, noun common masculine singular absolute |
| הָרָ֛ע | bad | Particle |
| הַזֶּ֖ה | this | Particle, particle |
| וַיִּתְאַבָּ֑לוּ | and they mourned | Verb, Hithpael, sequential imperfect third person masculine plural |
| וְלֹא־ | and not | Conjunction, particle |
| שָׁ֛תוּ | they placed | Verb, Qal, perfect third person common plural |
| אִ֥ישׁ | anyone | Noun common, masculine singular absolute |
| עֶדְי֖וֹ | ornament[s] his | Noun common masculine singular construct, suffix |
| עָלָֽיו׃ | on himself | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the people heard these bad tidings, they went into mourning, and no one put on any of his jewelry. |
| KJV | ¶ And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. |
| ASV | And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. |
| YLT | And the people hear this sad thing, and mourn; and none put his ornaments on him. |
| WEB | When the people heard this evil news, they mourned; and no one put on his jewelry. |
| BBE | Hearing this bad news the people were full of grief, and no one put on his ornaments. |
Where they part company is over the term for jewelry — see How Translations Differ.
The sentence begins with the main action of hearing, followed by the people's response and what they refrained from doing, creating a clear sequence of events.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 — Exodus 33:4
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 Israelites' Mourning After Hearing Bad Tidingsgenerated
Exodus 33:4 describes the moment when the Israelites, upon hearing distressing news from Moses, entered into mourning. This reaction reflects their deep sorrow and recognition of their situation, as they understood the implications of God’s words about their behavior. The context highlights their collective identity as a nation and their relationship with God, emphasizing the seriousness of their disobedience and the consequences that follow.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 14:1–39 | Then the whole congregation lifted up their voices and cried out, and that night the people wept. |
| 2 | Hosea 7:14 | They do not cry out to Me from their hearts when they wail upon their beds. They slash themselves for grain and new wine, but turn away from Me. |
| 3 | Zechariah 7:3–5 | by asking the priests of the house of the LORD of Hosts, as well as the prophets, “Should I weep and fast in the fifth month, as I have done these many years?” |
| 4 | Leviticus 10:6 | Then Moses said to Aaron and his sons Eleazar and Ithamar, “Do not let your hair become disheveled and do not tear your garments, or else you will die, and the LORD will be angry with the whole congregation. But your brothers, the whole house of Israel, may mourn on account of the fire that the LORD has ignited. |
| 5 | 2 Samuel 19:24 | Then Mephibosheth, Saul’s grandson, went down to meet the king. He had not cared for his feet or trimmed his mustache or washed his clothes from the day the king had left until the day he returned safely. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — עֶדְי֖וֹ, ed.Yogenerated
The Hebrew word עֲדִי (adiy) refers to ornaments or fine clothing, often used to describe items that enhance appearance. It can encompass a range of decorative objects, emphasizing beauty and adornment. In this verse, it signifies the jewelry that the Israelites chose to remove as a sign of mourning and repentance, indicating their sorrow over the bad tidings they received.
The construction of the word with the suffix indicates possession, meaning 'his ornament' or 'his jewelry.' This highlights the personal nature of the items being removed, showing the depth of their mourning.
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 finite verbs וַיִּשְׁמַ֣ע (and it heard) and וַיִּתְאַבָּ֑לוּ (and they mourned) govern the main actions in the verse, with additional phrases providing context. The structure emphasizes the sequence of events: first, the people hear the bad tidings, and then they respond with mourning.
The sentence is built around these actions, with the subject הָעָם (the people) leading into the reactions that follow. The Hebrew word order places emphasis on the actions of hearing and mourning, reflecting the gravity of their situation.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּשְׁמַ֣ע as ἀκούσας, which conveys the act of hearing but does not carry the same nuance of attention and obedience found in the Hebrew. This choice suggests a more straightforward acknowledgment of the news rather than the implied responsibility to respond.
For וַיִּתְאַבָּ֑לוּ, the Greek κατεπένθησαν indicates mourning but may lack the depth of the Hebrew's connotation of lamenting, showing a slight interpretative shift in the emotional response.
In plain words — the whole versegenerated
Exodus 33:4 tells us that when the Israelites heard the bad news from Moses, they went into mourning, showing their sorrow by not wearing their jewelry. This reflects their understanding of the seriousness of their situation and their desire to express grief over the consequences of their actions.
Frequently Asked Questionsgenerated
The mourning signifies the Israelites' deep sorrow and regret upon hearing the bad tidings, indicating their recognition of the gravity of their situation.
Removing their jewelry was a physical expression of their mourning and repentance, symbolizing their humility and acknowledgment of wrongdoing.
This verse highlights the consequences of disobedience and the seriousness of God's warnings, showing how the Israelites respond to their covenant relationship with Him.
The Israelites' reaction teaches us about the importance of acknowledging our mistakes and responding appropriately to God's guidance and correction.
Reflection Questionsgenerated
- How do I respond when I hear difficult news or face challenging situations?
- What are some ways I can express sorrow or regret for my actions?
- In what areas of my life do I need to acknowledge wrongdoing and seek repentance?
- How can I support others who are mourning or facing difficult circumstances?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 33:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when the people heard these evil tidings,.... That God would withdraw his gracious presence, and go not up with them himself, only send an angel with them; and especially this may respect what is
Read John Gill on Exodus 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. When the people heard these evil tidings - from Moses on his descent from the mount.
Read Robert Jamieson on Exodus 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir precious garments or jewels, which the women reserved, as we saw, . This was a visible sign and profession of their inward humiliation and repentance for their sin, and of their deep sense of God’ s displeasure.
Read Matthew Poole on Exodus 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 33:4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.Ver. 4. They mourned.] As good cause they had: for "woe be unto thee when I depart from thee."
Read John Trapp on Exodus 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) When the people heard these evil tidings, they mourned.—It was something that the people felt the tidings to be “evil.” It is natural for sinful men to shrink from the near presence of God (Matthew 8:34; Luke 5:8); and so the Israelites had shrunk from it a short time previously (Exodus 20:19). Even now they would probably have feared a too near contact; but still, they were unwilling that God should cease to be the leader and guide of the host: they set a value on His presence and protection, which they felt that that of an angel would ill replace. Accordingly, when Moses communicated to them what God had said (Exodus 33:1-3), they “mourned,” i.e., not only grieved inwardly, but showed…
Read Charles John Ellicott on Exodus 33 →CambridgeThe Cambridge Bible for Schools and Colleges4–6. The people strip themselves of their ornaments.
Read Cambridge on Exodus 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. The people heard… mourned — The withdrawal of the divine presence seemed to them to be ominous of evil.
Read Daniel Denison Whedon on Exodus 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
When the people heard these bad tidings, they went into mourning, and no one put on any of his jewelry.
When the people heard this evil news, they mourned; and no one put on his jewelry.
When the people heard this bad news, they went into mourning, and no one put on any of his jewelry.
When the people heard this troubling word they mourned; no one put on his ornaments.
Tyndale line
¶ And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
And when the people heard these evil tidings, they mourned: and no man put on him his ornaments.
And when the people heard this euill tydings, they sorowed, and no man put on his best rayment.
Strictly literal
And when the people heard this evil word, they mourned; and no man put on his ornaments.
And the people hear this sad thing, and mourn; and none put his ornaments on him.
And the people hear this sad thing, and mourn; and none puts his ornaments on him.
And when the people heard these evil tidings, they mourned; and no man did put his ornaments on him.
When the people heard these troubling words, they mourned, and no one put on any jewelry.
From the Latin
And the people hearing these very bad tidings, mourned: and no man put on his ornaments according to custom.
Simplified
When the people heard these words of criticism, they mourned and didn't put on their jewelry.
Hearing this bad news the people were full of grief, and no one put on his ornaments.
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 (MT) states, 'When the people heard these bad tidings, they went into mourning, and no one put on any of his jewelry.' The Samaritan Pentateuch agrees with the MT word for word. However, the Septuagint (LXX) has a different structure and does not provide a direct translation that matches the MT closely, as only 7 of the 12 words correspond directly. This indicates a divergence in translation approach, though the core message remains similar across the witnesses.
וַיִּשְׁמַ֣ע הָעָ֗ם אֶת־ הַדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה וַיִּתְאַבָּ֑לוּ וְלֹא־ שָׁ֛תוּ אִ֥ישׁ עֶדְי֖וֹ עָלָֽיו׃
7 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וישׁמע העם את הדבר הרע הזה ויתאבלו ולא שׁתו אישׁ עדיו עליו
Agrees with the Masoretic Text here, word for word.
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 Exodus 33:4
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.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Art | Adj — ParticleHTd/Aamsa
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
אָבַל (abal) is a primitive root meaning to mourn or lament. It covers various forms of mourning, including for humans and inanimate objects like gates and land. The verb can appear in different stems, such as Qal (to mourn), Hiphil (to cause to mourn), and Hithpael (to play the mourner).
אָבַל 39 vb. mourn
Qal mourn, lament
Hithp. mourn (mostly prose)
Hiph. cause to mourn
base
H56 אָבַל mourn
56 'abal aw-bal'
a primitive root; to bewail:--lament, mourn.
אָבַל (a.val) — to mourn.
1) to mourn, lament
1a) (Qal) to mourn, lament
1a1) of humans
1a2) of inanimate objects (fig.)
1a2a) of gates
1a2b) of land
1b) (Hiphil)
1b1) to mourn, cause to mourn (fig.)
1c) (Hithpael)
1c1) to mourn
1c2) play the mourner
Conj | V-Hithpael-ConsecImperf-3mp — Verb · Hithpael · sequential imperfect third person masculine pluralHc/Vtw3mp
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
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
עֲדִי (adiy) refers to ornaments or trappings, particularly those used for decoration or adornment. It is derived from a root meaning 'trappings' and can refer to general finery or specifically to a headstall for horses. The term emphasizes items that enhance appearance.
עֲדִי n.[m.]coll. ornaments (with which one is decked)
base
H5716 עֲדִי ornaments (with which one is decked)
5716 `adiy ad-ee'
from 5710 in the sense of trappings; finery; generally an
outfit; specifically, a headstall:--X excellent, mouth,
ornament.
see HEBREW for 05710
עֲדִי (a.di) — ornament.
1) ornaments
1a) ornaments
1b) trappings (of horses)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms