Ezekiel 33:32 — Word Study
WLCוְהִנְּךָ֤ לָהֶם֙ כְּשִׁ֣יר עֲגָבִ֔ים יְפֵ֥ה ק֖וֹל וּמֵטִ֣ב נַגֵּ֑ן וְשָֽׁמְעוּ֙ אֶת־ דְּבָרֶ֔יךָ וְעֹשִׂ֥ים אֵינָ֖ם אוֹתָֽם׃
BSAIndeed, you [are]hên like a singer of loveʻegeb [a musician, a minstrel] songsshîyr [lustful, romantic ballads] with a beautifulyâpheh [pleasant, lovely] voiceqôwl plays an instrumentnâgan [a stringed instrument, a musical device] They hearshâmaʻ [listen, give ear to] your wordsdâbâr [messages, teachings] but do notʼayin put them into practiceʻâsâh [obey, fulfill, carry out]
| Greek | English | Parsing |
|---|---|---|
| וְהִנְּךָ֤ | and there you | Conjunction, particle, suffix |
| לָהֶם֙ | to them | Preposition, suffix |
| כְּשִׁ֣יר | [are] like a song of | Preposition, noun common masculine singular construct |
| עֲגָבִ֔ים | lustful desires | Noun common, masculine plural absolute |
| יְפֵ֥ה | [one] beautiful of | Adj |
| ק֖וֹל | voice | Noun common, masculine singular absolute |
| וּמֵטִ֣ב | and [one who] does well | Conjunction, verb hiphil participle (active) masculine singular |
| נַגֵּ֑ן | to play | Verb, Piel, infinitive construct common |
| וְשָֽׁמְעוּ֙ | and they hear | Verb, Qal, sequential perfect third person common plural |
| אֶת־ | the object marker | Particle |
| דְּבָרֶ֔יךָ | words your | Noun common masculine plural construct, suffix |
| וְעֹשִׂ֥ים | and [are] doing | Conjunction, verb qal participle (active) masculine plural |
| אֵינָ֖ם | not they | Noun common masculine singular construct, suffix |
| אוֹתָֽם׃ | the object marker them | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Indeed, you are to them like a singer of love songs with a beautiful voice, who skillfully plays an instrument. They hear your words but do not put them into practice. |
| KJV | And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not. |
| ASV | And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not. |
| YLT | And lo, thou [art] to them as a singer of doting loves, A pleasant voice, and playing well on an instrument, And they have heard thy words, and they are not doing them. |
| WEB | Behold, you are to them as a very lovely song of one who has a pleasant voice, and can play well on an instrument; for they hear your words, but they don’t do them. |
| BBE | And truly you are to them like a love song by one who has a very pleasing voice and is an expert player on an instrument: for they give ear to your words but do them not. |
Where they part company is יְפֵ֥ה — see How Translations Differ.
The sentence has two main clauses, each with additional phrases that elaborate on the subject and actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַן
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 — Ezekiel 33:32
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 Role of the Prophetgenerated
Ezekiel 33:32 presents a metaphor for Ezekiel's prophetic ministry, illustrating how the people perceive his messages. They come to listen, drawn by the beauty of his delivery, yet they fail to translate those words into action. This reflects a broader theme in the prophetic literature, where the message often goes unheeded, as seen in the surrounding verses 30 and 31.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 4:16–17 | Some are like the seeds sown on rocky ground. They hear the word and at once receive it with joy. |
| 2 | Mark 6:20 | because Herod feared John and protected him, knowing that he was a righteous and holy man. When he heard John’s words, he was greatly perplexed; yet he listened to him gladly. |
| 3 | John 5:35 | John was a lamp that burned and gave light, and you were willing for a season to bask in his light. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — עֲגָבִ֔ים, 'a.ga.Vimgenerated
The Hebrew word עֲגָבָה (agavah) refers to intense love or strong desire, often in a romantic context. It emphasizes emotional and physical aspects of love, appearing in poetic expressions like the Song of Solomon.
In this verse, it describes the nature of the songs Ezekiel sings, suggesting they are not just beautiful but also evoke deep emotional responses, even if they are not acted upon.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has beautiful, and so do the KJV and ASV: all three keep the aesthetic quality of יְפֵ֥ה.
Where others part company with the BSB they part company over a real fork in the lexicon, not over style. Lovely (FBV, ULB) emphasizes the emotional appeal, while pleasant (ASV, KJV) focuses on the agreeable nature of the voice.
Sentence Structuregenerated
The finite verb וּמֵטִ֣ב, and does well, governs the entire sentence, with multiple phrases describing the subject's role and the people's response. The structure emphasizes the contrast between the beauty of the performance and the lack of action from the audience.
The order of the Hebrew words places the subject הִנְּךָ֤ at the beginning, highlighting Ezekiel's role as the performer, while the subsequent phrases elaborate on the nature of his performance and the listeners' inaction.
Septuagint Backgroundgenerated
The Septuagint translates עֲגָבִ֔ים with ψαλτηρίου, indicating a focus on the musical aspect of the message. This choice suggests a strong connection between the act of singing and the emotional response it evokes.
The use of φωνὴ for ק֖וֹל emphasizes the auditory beauty of the voice, aligning with the overall theme of the verse regarding the appeal of the prophet's words.
In plain words — the whole versegenerated
Ezekiel 33:32 compares the prophet's messages to beautiful songs that people hear but do not follow. They come to listen as if they are enjoying music, but they do not act on what they hear, reflecting a disconnect between hearing and doing.
Frequently Asked Questionsgenerated
Ezekiel is illustrating that while his messages may be beautifully delivered, they are not being acted upon by the people, highlighting their lack of obedience.
The people are drawn to the beauty of the message but fail to internalize its meaning or apply it to their lives, indicating a superficial engagement.
The metaphor emphasizes the artistic and emotional appeal of Ezekiel's messages, suggesting that the delivery can be captivating while the content remains unheeded.
This verse reflects the recurring theme in Ezekiel's ministry where the people of Israel are called to listen and obey, yet often fall short in their response to God's words.
Reflection Questionsgenerated
- In what ways do I listen to messages without putting them into practice?
- How can I ensure that I not only hear but also act on the teachings I receive?
- What are some examples of beautiful messages or teachings that have inspired me, and how did I respond?
- How does the metaphor of music resonate with my understanding of spiritual teachings?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 33:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd, lo, thou art unto them as a very lovely song of one that hath a pleasant voice,.... Whose voice, and the music of it, are regarded, and not the matter of the song, but the manner in which it is
Read John Gill on Ezekiel 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.
Read Robert Jamieson on Ezekiel 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese Jews esteem and regard thee and what thou sayest, as men regard a skilful musician, who to a well-tuned instrument hath sung the praises of virtue or of virtuous men; it pleaseth their ear, but it doth not frame their hearts and life to virtue. They loved him for his eloquent lamentation, and reproof of their enemies, and for foretelling that they should fall, and saying nothing against them and their sins for these three years past; but when he exhorts them to duty, or dissuades from sin, they will hear, not do.
Read Matthew Poole on Ezekiel 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 33:32 And, lo, thou [art] unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.Ver. 32. As a very lovely song.] Or, A love song. The word leaves no more impression upon carnal men’ s consciences than a sweet lesson upon the lute in the ear when it is ended, for then both the vocal and instrumental sweetness dissolve into the air and vanish into nothing. Happy was Augustine, who, coming to Ambrose to have his ears tickled, had his heart touched. Canticum amatorium. - Vatab.
Read John Trapp on Ezekiel 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. As a very lovely song] They admired the fine voice and correct delivery of the prophet; this was their religion, and this is the whole of the religion of thousands to the present day; for never were itching ears so multiplied as now.
Read AdamClarke on Ezekiel 33 →CambridgeThe Cambridge Bible for Schools and Colleges32. lovely song of one] lit. a lovely song; one that hath. The comparison “like a lovely song” is as usual inexact; “like” merely indicates the circumstances—as when there is a lovely song. The prophet is compared to the singer as A. V.
Read Cambridge on Ezekiel 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30-33. The startling fulfillment of Ezekiel’s last prophecy had aroused special interest in his every word. Everybody was now talking about him, but not against him (Ezekiel 33:30).
Read Daniel Denison Whedon on Ezekiel 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
Indeed, you are to them like a singer of love songs with a beautiful voice, who skillfully plays an instrument. They hear your words but do not put them into practice.
Behold, you are to them as a very lovely song of one who has a pleasant voice, and can play well on an instrument; for they hear your words, but they don’t do them.
Indeed, you are to them like a singer of love songs with a beautiful voice, who skillfully plays an instrument. They hear your words but do not put them into practice.
Realize that to them you are like a sensual song, a beautiful voice and skilled musician. They hear your words, but they do not obey them.
Tyndale line
And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.
And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not.
And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.
And lo, thou art to them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do not perform them.
And loe, thou art vnto them, as a iesting song of one that hath a pleasant voyce, and can sing well: for they heare thy woordes, but they doe them not.
Strictly literal
And behold, thou art unto them as a lovely song, a pleasant voice, and one that playeth well on an instrument; and they hear thy words, but they do them not.
And lo, thou [art] to them as a singer of doting loves, A pleasant voice, and playing well on an instrument, And they have heard thy words, and they are not doing them.
And behold, you [are] as a singer of unhealthy loves to them, || A beautiful voice, and playing well on an instrument, || And they have heard your words, and they are not doing them.
And, lo, thou art unto them as a merry song of one that hath a pleasant voice, and can play well: and [thus] they hear thy words, but execute them not.
For you are like a lovely song to them, a beautiful sound that is well played on a stringed instrument, so they will listen to your words, but none of them will obey them.
From the Latin
And thou art to them as a musical song which is sung with a sweet and agreeable voice: and they hear thy words, and do them not.
Simplified
In fact, to them you're just someone who sings love songs with a lovely voice and who is a fine musician. They listen to the message you share, but they don't do anything about it.
And truly you are to them like a love song by one who has a very pleasing voice and is an expert player on an instrument: for they give ear to your words but do them not.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with a close correspondence in meaning. However, the Septuagint's word order and phrasing differ, reflecting its own interpretative choices.
וְהִנְּךָ֤ לָהֶם֙ כְּשִׁ֣יר עֲגָבִ֔ים יְפֵ֥ה ק֖וֹל וּמֵטִ֣ב נַגֵּ֑ן וְשָֽׁמְעוּ֙ אֶת־ דְּבָרֶ֔יךָ וְעֹשִׂ֥ים אֵינָ֖ם אוֹתָֽם׃
10 of the 14 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 Ezekiel 33:32
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Conj | Part | Suff — Conjunction · particle · suffixHC/Tj/Sp2ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
שִׁיר (shir) and שִׁירָה (shiyrah) both mean 'song' in Hebrew, covering various types of songs, including lyrical and religious ones. The entries indicate that shir is a masculine noun while shiyrah is feminine. The word is linked to the act of singing and is associated with Levitical choirs.
שִׁיר 77 n.m. song
base
שִׁירָה n.f. song
base
H7892a שִׁיר song H7892b שִׁירָה song
7892 shiyr sheer
or feminine shiyrah {shee-raw'}; from 7891; a song;
abstractly, singing:--musical(-ick), X sing(-er, -ing), song.
see HEBREW for 07891
שִׁיר (shir) — song.
1) song
1a) lyric song
1b) religious song
1c) song of Levitical choirs
Also means: shi.rah (שִׁירָה "song" H7892B)
שִׁירָה (shi.rah) — song.
1) song
1a) song, ode
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עָגָב, transliterated as egeb, refers to sensuous love or lust. It is derived from the root word for love, אהב, and is associated with amative expressions. The entries indicate a focus on the emotional and physical aspects of love, with no significant disagreement among lexicons.
[עָגָב] n.[m.] (sensuous) love
base
H5690 עָגָב, עֶגֶב
5690 `egeb eh'-gheb
from 5689; love (concretely), i.e. amative words:--much
love, very lovely.
see HEBREW for 05689
עָגָב (e.gev) — lust.
(sensuous) love
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word יָפֶה (yapheh) means 'fair' or 'beautiful,' and can describe something that is aesthetically pleasing or attractive. It is derived from the root word יָפָה (yafah). The entries consistently emphasize its use in both literal and figurative contexts.
יָפֶה adj. fair, beautiful
base
H3303 יָפֶה fair, beautiful
3303 yapheh yaw-feh'
from 3302; beautiful (literally or figuratively):--+
beautiful, beauty, comely, fair(-est, one), + goodly,
pleasant, well.
see HEBREW for 03302
יָפֶה (ya.pheh) — beautiful.
fair, beautiful, handsome
Adj — AdjHAamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
HC/Vhrmsa — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
נָגַן (nagan) is a Hebrew verb meaning to play or touch strings, specifically on a stringed instrument. It encompasses the act of making music and refers to players or minstrels. The root implies a focus on producing melodies, particularly through stringed instruments, and is used in various forms, including participles.
[נָגַן] vb. touch (strings), play a stringed instrument
Qal players
Pi. play
base
H5059 [נָגַן] touch (strings), play a stringed instrument
5059 nagan naw-gan'
a primitive root; properly, to thrum, i.e. beat a tune with
the fingers; expec. to play on a stringed instrument; hence
(generally), to make music:--player on instruments, sing to
the stringed instruments, melody, ministrel, play(-er, -ing).
נָגַן (na.gan) — to play.
1) to play or strike strings, play a stringed instrument
1a) (Qal)
1a1) player (participle)
1b) (Piel)
1b1) to play
1b1a) player, minstrel (participle)
V-Piel-Inf-a — Verb · Piel · infinitive construct commonHVpcc
pla.
See GAMES.
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-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
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
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal — Conjunction · verb qal participle (active) masculine pluralHC/Vqrmpa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
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/Sp3mp — Particle · suffixHTo/Sp3mp