Isaiah 30:10 — Word Study
WLCאֲשֶׁ֨ר אָמְר֤וּ לָֽרֹאִים֙ לֹ֣א תִרְא֔וּ וְלַ֣חֹזִ֔ים לֹ֥א תֶחֱזוּ־ לָ֖נוּ נְכֹח֑וֹת דַּבְּרוּ־ לָ֣נוּ חֲלָק֔וֹת חֲז֖וּ מַהֲתַלּֽוֹת׃
BSATheyʼăsher sayʼâmar■ [tell, command] Stoplôʼ seeing visionsrâʼâh [perceiving, prophesying, revelations, insights] and to the prophetschôzeh [seers, messengers of God] Do notlôʼ prophesychâzâh▸ [speak, declare] the truthnᵉkôchâh [right things, upright words] Speakdâbar [declare, utter] pleasant wordschelqâh [smooth, flattering] prophesychâzâh [speak, foretell] illusionsmahăthallâh△ [deceptions, falsehoods]
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֨ר | who | Particle |
| אָמְר֤וּ | they have said | Verb, Qal, perfect third person common plural |
| לָֽרֹאִים֙ | to the seers | Preposition, noun common masculine plural absolute |
| לֹ֣א | not | Particle |
| תִרְא֔וּ | you must see | Verb, Qal, imperfect second person masculine plural |
| וְלַ֣חֹזִ֔ים | and to the seers | Conjunction, preposition, noun common masculine plural absolute |
| לֹ֥א | not | Particle |
| תֶחֱזוּ־ | you must see | Verb, Qal, imperfect second person masculine plural |
| לָ֖נוּ | for us | Preposition, suffix |
| נְכֹח֑וֹת | straightforwardness | Adj |
| דַּבְּרוּ־ | speak | Verb, Piel, imperative second person masculine plural |
| לָ֣נוּ | to us | Preposition, suffix |
| חֲלָק֔וֹת | flattering [words] | Adj |
| חֲז֖וּ | see | Verb, Qal, imperative second person masculine plural |
| מַהֲתַלּֽוֹת׃ | deception | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They say to the seers, “Stop seeing visions!” and to the prophets, “Do not prophesy to us the truth! Speak to us pleasant words; prophesy illusions. |
| KJV | Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: |
| ASV | that say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits, |
| YLT | Who have said to seers, 'Ye do not see,' And to prophets, 'Ye do not prophesy to us Straightforward things, Speak to us smooth things, prophesy deceits, |
| WEB | who tell the seers, “Don’t see!” and the prophets, “Don’t prophesy to us right things. Tell us pleasant things. Prophesy deceits. |
| BBE | Who say to the seers, See not; and to the prophets, Do not give us word of what is true, but say false things to give us pleasure: |
Where they part company is חֲלָק֔וֹת — see How Translations Differ.
The sentence has a main clause and several subordinate phrases that detail the commands given to the seers and prophets.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 15 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 30:10
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 — Rebellion Against God's Messagegenerated
Isaiah 30:10 reveals the attitude of the Israelites who refuse to listen to the seers and prophets. They demand visions that please them instead of accepting the truth of God's messages. This reflects a broader theme in the book of Isaiah, where the people often turn away from divine guidance, preferring comforting words over challenging truths. The context shows their rebellion and the consequences of rejecting God's instruction, as seen in the verses that surround this passage.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 21:20 | When Elijah arrived, Ahab said to him, “So you have found me out, my enemy.” He replied, “I have found you out because you have sold yourself to do evil in the sight of the LORD. |
| 2 | 2 Chronicles 16:10 | Asa was angry with the seer and became so enraged over this matter that he put the man in prison. And at the same time Asa oppressed some of the people. |
| 3 | 2 Chronicles 18:7–27 | The king of Israel answered, “There is still one man who can ask the LORD, but I hate him because he never prophesies anything good for me, but only bad. He is Micaiah son of Imlah.” “The king should not say that!” Jehoshaphat replied. |
| 4 | 2 Chronicles 24:19–21 | Nevertheless, the LORD sent prophets to bring the people back to Him and to testify against them; but they would not listen. |
| 5 | 2 Chronicles 25:16 | While he was still speaking, the king asked, “Have we made you the counselor to the king? Stop! Why be struck down?” So the prophet stopped, but he said, “I know that God has determined to destroy you, because you have done this and have not heeded my advice.” |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — חֲלָק֔וֹת, cha.la.Kotgenerated
The word חֲלָק (*chalak*) primarily means 'smooth' or 'portion,' but here it takes on the nuance of 'flattering.' It describes words that are pleasing to hear but lack truth. This aligns with the people's desire for comforting lies rather than confronting reality.
The parsing indicates that this word is an adjective, which modifies the noun it describes, emphasizing the deceptive nature of the words they seek. The people are asking for smooth, flattering words that do not challenge their status quo.
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 flattering, which is also the choice of the GNV and ULB.
Where others part company with the BSB they part company over a real fork in the lexicon, not over style. Smooth (ASV, KJV, etc.) leans on the literal sense of the word, while flattering captures the deceptive intent the people desire.
Sentence Structuregenerated
The verse contains multiple clauses, with the finite verb אָמְר֤וּ (*'amru*) — they have said — governing the entire statement. The structure is complex, with several phrases detailing what the people demand from the seers and prophets.
The arrangement emphasizes the people's commands to both seers and prophets, creating a rhythm that highlights their rejection of truth in favor of comforting illusions.
Septuagint Backgroundgenerated
The Septuagint translates חֲלָק֔וֹת as χαλκῶν (*chalkōn*), which carries a similar meaning of smoothness but may imply a more literal interpretation of the word. This choice reflects a broader understanding of the people's desire for words that are easy to accept.
The LXX's rendering shows a slight shift in focus from the figurative sense of flattery to a more straightforward interpretation of smoothness, indicating how translations can shift the nuance of the original Hebrew.
In plain words — the whole versegenerated
Isaiah 30:10 shows the people of Israel telling their seers to stop seeing visions and their prophets to stop telling the truth. They want smooth and flattering words instead of facing reality. This reflects their rebellion against God's messages and their preference for comforting lies.
Frequently Asked Questionsgenerated
They are expressing a desire for messages that please them rather than confront them with the truth of their situation.
Rejecting the truth leads to spiritual blindness and a failure to recognize God's guidance, which can result in dire consequences.
This theme of rejecting God's truth in favor of comforting lies is prevalent throughout Isaiah, highlighting the people's ongoing struggle with obedience and faith.
We can reflect on our own tendencies to seek comfort over truth and the importance of being open to God's challenging messages.
Reflection Questionsgenerated
- In what areas of my life might I be seeking comforting lies instead of the truth?
- How can I cultivate a heart that desires God's truth, even when it's difficult to hear?
- What steps can I take to ensure I am listening to God's voice rather than the smooth words of the world?
- How does understanding this passage change my perspective on the messages I receive from others?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the rejection of truth and the consequences of seeking comfort over divine instruction. Quotations from Cyril of Jerusalem and John Chrysostom illustrate their interpretations.
The chief priests and the Pharisees, through the agency of Pilate, sealed the tomb; but the women saw him who was risen.… The chief priests lacked understanding, but the women beheld with their own eyes.Early Church Fathers on Isaiah 30 →
What insults a person more: when he says something and receives no answer or when he is silent and receives no answer? Obviously a person is most insulted when he speaks and receives no answer.Early Church Fathers on Isaiah 30 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 30:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich say to the seers, See not,.... The same with the prophets in the next clause, which explains this: and to the Prophets, prophesy not unto us right things; things agreeable to the mind and will
Read John Gill on Isaiah 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Which say to the seers, See not - (Micah 2:6; Micah 2:11; Micah 3:5).
Read Robert Jamieson on Isaiah 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe speaks not of the words of their mouths; for none could be so mad of impudent as to have or profess a desire to be cheated, but of the language of their actions. They do so discourage and threaten God’ s faithful prophets, and so encourage their own false prophets, as if they had rather be deceived to their destruction, than hear the truth for their preservation and salvation. They prefer the pleasing of their humours before the saving of themselves.
Read Matthew Poole on Isaiah 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 30:10 Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:Ver. 10. Which say to the seers, See not, &c.] Strange impudence! but in thus reciting their words, the prophet rather expresseth their spirit than their speeches. And yet it may be that the politicians of those times blamed the prophets, Isaiah and the rest, as pragmatic, for interposing and meddling in state matters, and pressing the law so strictly, since in cases of necessity, as now it was, they must make bold to borrow a little law of the Holy One of Israel. Speak unto us smooth things.] Heb., Smoothnesses, toothless truths, and such as…
Read John Trapp on Isaiah 30 →
CambridgeThe Cambridge Bible for Schools and Colleges10. the seers] (1 Samuel 9:9.) the prophets] The word rightly rendered “seer” in Amos 7:12 and elsewhere. See on Isaiah 1:1. The prophets referred to can hardly (in view of Isa 30:11) be merely the false prophets, who were at the beck and call of the people, but all representatives of the prophetic office. Cf. Amos 2:12; Amos 7:12; Hosea 9:7-8; Micah 2:6; Micah 2:11; Micah 3:5; Micah 3:11; Jeremiah 6:14; Jeremiah 14:13 ff.; Ezekiel 13:10 ff. deceits] illusions; the word is used only here. It is Isaiah’s own estimate that is put into the mouth of the people.
Read Cambridge on Isaiah 30 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhich say to the seers - The prophets (see the note at Isaiah 1:1). See not - They desire not that they should communicate to them the will of Yahweh.
Read Albert Barnes on Isaiah 30 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9-11. The thing witnessed to is, that this is a rebellious people, lying children, etc. See note on Isaiah 1:2.
Read Daniel Denison Whedon on Isaiah 30 →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
They say to the seers, “Stop seeing visions!” and to the prophets, “Do not prophesy to us the truth! Speak to us pleasant words; prophesy illusions.
who tell the seers, “Don’t see!” and the prophets, “Don’t prophesy to us right things. Tell us pleasant things. Prophesy deceits.
They say to the seers, “Stop seeing visions!” and to the prophets, “Do not prophesy to us the truth! Speak to us pleasant words; prophesy illusions.
They say to the visionaries, “See no more visions!” and to the seers, “Don’t relate messages to us about what is right! Tell us nice things, relate deceptive messages.
Tyndale line
Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:
that say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits,
which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:
Who say to the seers, See not; and to the prophets, Prophesy not to us right things, speak to us smooth things, prophesy deceits:
Which say vnto the Seers, See not: and to the Prophets, Prophecie not vnto vs right things: but speake flattering things vnto vs: prophecie errours.
Strictly literal
who say to the seers, See not; and to the prophets, Prophesy not unto us right things; speak unto us smooth things, prophesy deceits;
Who have said to seers, 'Ye do not see,' And to prophets, 'Ye do not prophesy to us Straightforward things, Speak to us smooth things, prophesy deceits,
Who have said to seers, “Do not see,” || And to prophets, “Do not prophesy to us straightforward things, || Speak to us smooth things, prophesy deceits,
Who have said to the seers, Ye shall not see; and to the prophets, Reveal not unto us true things, speak unto us smooth things, reveal deceits;
They say to the seers, “Do not see;” and to the prophets, “Do not prophesy the truth to us; speak flattering words to us, prophesy illusions.
From the Latin
Who say to the seers: See not: and to them that behold: Behold not for us those things that are right: speak unto us pleasant things, see errors for us.
Simplified
They tell people who see visions, “Stop seeing visions!” and to the prophets, “Don't give us prophecies about doing right—just tell us pleasant things and give us fake prophecies.
Who say to the seers, See not; and to the prophets, Do not give us word of what is true, but say false things to give us pleasure:
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 Dead Sea Scrolls largely agree on the wording of this verse, with the scrolls providing variations that suggest some restoration by editors. The Septuagint, while similar, has a different word order and choice of articles, reflecting its own interpretive style.
אֲשֶׁ֨ר אָמְר֤וּ לָֽרֹאִים֙ לֹ֣א תִרְא֔וּ וְלַ֣חֹזִ֔ים לֹ֥א תֶחֱזוּ־ לָ֖נוּ נְכֹח֑וֹת דַּבְּרוּ־ לָ֣נוּ חֲלָק֔וֹת חֲז֖וּ מַהֲתַלּֽוֹת׃
10 of the 15 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.
אשר אמרו לראים לוא תראו ולחוזים לוא תחזו ל׳נו נכחות דברו ל׳נו חלקות חזו מתלות
15 words on the leather.
[אשר] [אמרו] [לראים] לא תראו [ולחזים] [לא] [תחזו] [ל׳נו] [נכחות] [דברו] [ל׳נו] [חלקות] [חזו] [מהתלות]
2 words on the leather — 13 supplied entire by an editor.
[אשר] אמרו [לרואים] לוא תראו ולחוזים [לא] [תחזו] [ל׳נו] [נכחות] [דברו] [ל׳נו] [חלקות] [חזו] מהתלות
3 words on the leather — 2 partly restored, 10 supplied entire by an editor.
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 Isaiah 30:10
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.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
רֹאֶה (ro'eh) is derived from the root meaning to see, functioning as an active participle that denotes both a 'seer' or prophet and 'prophetic vision.' The term encompasses the roles of those who perceive divine messages and the visions they receive, as noted in Isaiah 28:7.
ref
H7203a רֹאֶה seer H7203b רֹאֶה prophetic vision
7203 ro'eh ro-eh'
active participle of 7200; a seer (as often rendered); but
also (abstractly) a vision:--vision.
see HEBREW for 07200
רֹאֶה (ro.eh) — seer.
seer, prophet
רֹאֶה (ro.eh) — vision.
(prophetic) vision
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/Ncmpa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Prep | V-Qal — Verb · Qal · imperfect second person masculine pluralHVqi2mp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
חֹזֶה (chozeh) refers to a 'seer' or one who beholds visions. It is derived from the root meaning to see and can also imply agreement or approval. The term is used in contexts related to prophecy and vision, highlighting its connection to perceiving the divine or future events.
חֹזֶה n.m. seer
seer
vision
base
H2374 חֹזֶה seer . seer
. vision
2374 chozeh kho-zeh'
active participle of 2372; a beholder in vision; also a
compact (as looked upon with approval):--agreement, prophet,
see that, seer, (star-)gazer.
see HEBREW for 02372
חֹזֶה (cho.zeh) — seer.
1) seer
1a) seer
1b) vision
Conj | Prep | V-Qal — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חָזָה (chazah) is a Hebrew verb primarily used in poetic contexts, meaning to see or behold. It encompasses a range of meanings including perceiving, contemplating, and having visions, often in an ecstatic state. The entries highlight its use in prophesying and providing insight, with an Aramaic equivalent also noted.
חָזָה vb. (almost wholly poet.) see, behold
Qal
see, behold
see as a seer in the ecstatic state
see, perceive
base
H2372 חָזָה (almost wholly poet.) see, behold
2372 chazah khaw-zaw'
a primitive root; to gaze at; mentally, to perceive,
contemplate (with pleasure); specifically, to have a vision
of:--behold, look, prophesy, provide, see.
חָזָה (cha.zah) — to see.
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Aramaic equivalent: cha.zah (חֲזָה "to see" H2370)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
נָכֹחַ (*nkochah*) refers to concepts of straightness and uprightness, encompassing both literal and figurative meanings such as integrity and truth. It is derived from a related word and is noted for its use in contexts involving rectitude and true things, particularly in prophecy.
[נָכֹחַ] adj. and subst. straight, right, straightness
base
H5229 נָכֹחַ straight, right, straightness
5229 nkochah nek-o-khaw'
feminine of 5228; properly, straightforwardness, i.e.
(figuratively) integrity, or (concretely) a truth:--equity,
right (thing), uprightness.
see HEBREW for 05228
נְכֹחָה (ne.kho.chah) — upright.
1) straight in front, be in front of, straight, right, straightness
1a) true things (of prophecy)
1b) rectitude (subst)
Adj — AdjHAafpa
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
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
חֶלְקָה (chelqah) primarily means a portion or parcel of ground, but it also refers to smoothness and can imply flattery. The word is built from the concept of smoothness, which can extend to slippery places. It encompasses both literal and figurative meanings, highlighting its versatility in describing land and characteristics like flattery.
חֶלְקָה n.f. portion of ground
base
[חֶלְקָה] n.f. smooth part, smoothness, flattery
smoothness, smooth part
pl. slippery places
smoothness = flattery
base
H2513a חֶלְקָה portion of ground H2513b חֶלְקָה smooth part, smoothness, flattery
2513 chelqah khel-kaw'
feminine of 2506; properly, smoothness; figuratively,
flattery; also an allotment:--field, flattering(-ry), ground,
parcel, part, piece of land (ground), plat, portion, slippery
place, smooth (thing).
see HEBREW for 02506
חֶלְקָה (chel.qah) — portion.
1) portion, parcel
1a) of ground
חֶלְקָה (chel.qah) — smoothness.
1) smooth part, smoothness, flattery
1a) smoothness, smooth part
1b) slippery places
1c) smoothness, flattery
Adj — AdjHAafpa
חָזָה (chazah) is a Hebrew verb primarily used in poetic contexts, meaning to see or behold. It encompasses a range of meanings including perceiving, contemplating, and having visions, often in an ecstatic state. The entries highlight its use in prophesying and providing insight, with an Aramaic equivalent also noted.
חָזָה vb. (almost wholly poet.) see, behold
Qal
see, behold
see as a seer in the ecstatic state
see, perceive
base
H2372 חָזָה (almost wholly poet.) see, behold
2372 chazah khaw-zaw'
a primitive root; to gaze at; mentally, to perceive,
contemplate (with pleasure); specifically, to have a vision
of:--behold, look, prophesy, provide, see.
חָזָה (cha.zah) — to see.
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Aramaic equivalent: cha.zah (חֲזָה "to see" H2370)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
מַֽהֲתַלּוֹת (mahathallah) refers to illusions or deceptions. It is derived from the root meaning 'to deceive' (H2048). The term appears in Isaiah 30:10, where it denotes falsehoods or misleading ideas.
מַֽהֲתַלּוֹת n.f. illusions Is 30:10
ref
H4123 תלל illusions
4123 mahathallah mah-hath-al-law'
from 2048; a delusion:--deceit.
see HEBREW for 02048
מַֽהֲתַלּוֹת (ma.ha.tal.lah) — deception.
deceptions, illusions
N-fp — Noun common · feminine plural absoluteHNcfpa
→ INSTANCES OF
By Satan Ge 3:4
Abraham, in stating that Sarah was his sister Ge 12:13; 20:2
Isaac, in stating that his wife was his sister Ge 26:7
Jacob and Rebekah, in imposing Jacob on his father, and Jacob's impersonating Esau Ge 27:6-23
Jacob's sons, in entrapping the Shechemites Ge 34:13-31
In representing to their father that Joseph had been destroyed by wild beasts Ge 37:29-35
Joseph, in his ruse with his brothers Ge 42; 43; 44
The Gibeonites, in misrepresenting their habitat Jos 9:3-15
