Jeremiah 10:24 — Word Study
WLCיַסְּרֵ֥נִי יְהוָ֖ה אַךְ־ בְּמִשְׁפָּ֑ט אַל־ בְּאַפְּךָ֖ פֶּן־ תַּמְעִטֵֽנִי׃
BSACorrect meyâçar [discipline, chastise] O LORDYᵉhôvâh [Yehovah, the Lord God] but onlyʼak with justice —mishpâṭ [in measure, with judgment] notʼal in Your angerʼaph [wrath] orpên You will bring me to nothingmâʻaṭ▸ [reduce me to nothing, make me small]
| Greek | English | Parsing |
|---|---|---|
| יַסְּרֵ֥נִי | correct me | Verb piel imperative second person masculine singular, suffix |
| יְהוָ֖ה | O Yahweh | Noun proper |
| אַךְ־ | only | Adverb |
| בְּמִשְׁפָּ֑ט | in justice | Preposition, noun common masculine singular absolute |
| אַל־ | may not [it be] | Particle |
| בְּאַפְּךָ֖ | in anger your | Preposition, noun common masculine singular construct, suffix |
| פֶּן־ | lest | Particle |
| תַּמְעִטֵֽנִי׃ | you should diminish me | Verb hiphil imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Correct me, O LORD, but only with justice— not in Your anger, or You will bring me to nothing. |
| KJV | O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. |
| ASV | O Jehovah, correct me, but in measure; not in thine anger, lest thou bring me to nothing. |
| YLT | Chastise me, O Jehovah, only in judgment, Not in Thine anger, lest Thou make me small. |
| WEB | Yahweh, correct me, but gently; not in your anger, lest you reduce me to nothing. |
| BBE | O Lord, put me right, but with wise purpose; not in your wrath, or you will make me small. |
The translations agree on the rendering of יָסַר as correct.
The main clause is followed by two subordinate clauses that express conditions and consequences, emphasizing the plea's seriousness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Jeremiah 10:24
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 — A Plea for Correctiongenerated
Jeremiah 10:24 is part of a larger prayer where the prophet Jeremiah expresses his awareness of God's authority and justice. He seeks correction from God, emphasizing the need for it to be done justly and without anger, which reflects a deep understanding of his own vulnerability and the nature of divine discipline. This context is crucial as it shows Jeremiah's relationship with God, where he acknowledges his need for guidance while fearing the consequences of divine wrath.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 30:11 | For I am with you to save you, declares the LORD. Though I will completely destroy all the nations to which I have scattered you, I will not completely destroy you. Yet I will discipline you justly, and will by no means leave you unpunished.” |
| 2 | Psalm 6:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 3 | Psalm 38:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 4 | Habakkuk 3:2 | O LORD, I have heard the report of You; I stand in awe, O LORD, of Your deeds. Revive them in these years; make them known in these years. In Your wrath, remember mercy! |
| 5 | Job 6:18 | Caravans turn aside from their routes; they go into the wasteland and perish. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָסַר, ya.se.Re.nigenerated
The verb יָסַר (yasár) means to discipline or correct. It is a Piel imperative, indicating a request for active correction. The word encompasses a range of meanings from teaching to punishing, reflecting the multifaceted nature of God's correction of His people.
The passive sense of this verb suggests that the correction is not self-administered; rather, it is something that God does to His people. This highlights the relationship between God and man, where divine correction is necessary for spiritual growth and understanding.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses correct me for יָסַר.
Sentence Structuregenerated
The main verb of the verse is יַסְּרֵ֥נִי, correct me, which governs the structure. The sentence includes a prepositional phrase indicating the manner of correction, followed by a conditional clause that expresses the consequence of anger.
The structure emphasizes the plea for justice in correction, with the conditional 'lest' indicating the potential negative outcome of divine anger.
Septuagint Backgroundgenerated
The Septuagint translates יָסַר as παίδευσον (paideuson), which means to educate or discipline. This choice suggests a broader interpretation of correction that includes instruction, not just punishment.
This reflects an understanding of God's correction as a means of guiding His people rather than merely punishing them.
In plain words — the whole versegenerated
Jeremiah 10:24 is a prayer where Jeremiah asks God to correct him, but only in a just way and not out of anger, as he fears that anger could lead to his destruction. This reflects his understanding of God's nature and his own need for guidance.
Frequently Asked Questionsgenerated
Jeremiah is seeking God's discipline, recognizing that correction is necessary for growth and understanding, and he desires it to be fair and just.
He understands that God's correction should be fair and not driven by anger, which could lead to severe consequences.
This phrase indicates Jeremiah's fear of being reduced to nothing, highlighting the seriousness of divine anger and the importance of God's just correction.
It shows a deep reliance on God for guidance and correction, acknowledging both His authority and the need for mercy.
Reflection Questionsgenerated
- In what ways have I experienced God's correction in my life, and how did it help me grow?
- How can I approach God when seeking correction, ensuring I ask for it with the right attitude?
- What does it mean to me to ask for justice in God's discipline?
- How can I better understand the balance between God's anger and His mercy in my life?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the need for just correction from God and the consequences of His anger.
Rebuke me, O Lord, but with justice, not in your anger, lest you reduce me to nothing. Pour out your indignation on the nations that do not know you, and on the provinces (or generations) that have not invoked your name,Early Church Fathers on Jeremiah 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 10:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord, correct me, but with judgment,.... The prophet here represents the body of the Jewish nation, especially the godly among them; he considers the troubles coming upon the nation as a correction
Read John Gill on Jeremiah 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.
Read Robert Jamieson on Jeremiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO Lord, correct me: q.d. Seeing thou wilt bring the Chaldeans upon us to punish us for our sins, let it be a correction only, not a destruction and utter ruin. But with judgment; let it be in measure, in judgment, i.e. in wisdom, proportioning it as a father toward his children, ; for so the Hebrew mishpat signifies, and thus judgment is taken, . We refuse not correction, but we cast ourselves upon thee, therefore in the midst of judgment remember mercy. Not in thine anger; the reason of this he gives in the next clause; lest if thou shouldst let out thy fury. upon me, thou wouldst bring me to nothing, i.e. thou wouldst utterly consume me, or make me few, as Heb., that I should be no more a…
Read Matthew Poole on Jeremiah 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 10:24 O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.Ver. 24. O Lord, correct me; but with judgment,] i.e., In mercy and in measure. Correction is not simply to be deprecated; the prophet here cries, Correct me; David saith, It was good for me. Job calleth God’ s afflicting of us his magnifying of us. Feri Domine, feri clementer; ipse paratus sum, saith Luther, - Smite, Lord, smite me, but gently, and I am ready to bear it patiently. King Alfred prayed God to send him always some sickness, whereby his body might be tamed, and he the better disposed and affectioned to Godward. Ecclesiastical history telleth of one Servulus, who, sick of a…
Read John Trapp on Jeremiah 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) With judgment.—The rendering is accurate, but the idea is, perhaps, better expressed by the translation of the same word in Jeremiah 30:11; Jeremiah 46:28 as “in measure.” In either case the discipline that comes from God as the righteous Judge, at once retributive and reformative, is contrasted with the punishment which is simply vindictive. Lest thou bring me to nothing.—Literally, lest thou make me small; but the English Version is an adequate expression of the meaning.
Read Charles John Ellicott on Jeremiah 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Correct me, but with judgment] Let not the punishment be to the uttermost of the demerit of the offence; else we shall be brought to nothing-totally and irrecoverably ruined.
Read AdamClarke on Jeremiah 10 →CambridgeThe Cambridge Bible for Schools and Colleges24. correct] See on Jeremiah 2:19. with judgement] in a judicial spirit, in measure. Cp. Jeremiah 30:11, Jeremiah 46:28.
Read Cambridge on Jeremiah 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23, 24. It is not in man… to direct his steps — A beautiful and spiritual prayer, the language of humility and penitence, of humble dependence on God, and of earnest supplication for his favour.
Read Daniel Denison Whedon on Jeremiah 10 →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
Correct me, O LORD, but only with justice— not in Your anger, or You will bring me to nothing.
Yahweh, correct me, but gently; not in your anger, lest you reduce me to nothing.
Correct me, O LORD, but only with justice—not in Your anger, or You will bring me to nothing.
Correct us, Lord, but only in due measure. Do not punish us in anger or you will reduce us to nothing.
Tyndale line
O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.
O Jehovah, correct me, but in measure; not in thine anger, lest thou bring me to nothing.
O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.
O LORD, correct me, but with judgment; not in thy anger, lest thou bring me to nothing.
O Lord, correct mee, but with iudgement, not in thine anger, least thou bring mee to nothing.
Strictly literal
Jehovah, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.
Chastise me, O Jehovah, only in judgment, Not in Thine anger, lest Thou make me small.
Discipline me, O YHWH, only in judgment, || Not in Your anger, lest You make me small.
Correct me, O Lord, but with justice; not in thy anger, lest thou bring me to nothing.
Discipline me, Yahweh, with justice, not in your anger or you would destroy me.
From the Latin
Correct me, O Lord, but yet with judgement: and not in fury, lest thou bring me to nothing.
Simplified
Please discipline me fairly, Lord—not while you're angry, otherwise you'll kill me!
O Lord, put me right, but with wise purpose; not in your wrath, or you will make me small.
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 in their wording for this verse. The Septuagint matches seven of the eight words from the Masoretic Text, indicating consistency in the translation of the Hebrew text.
יַסְּרֵ֥נִי יְהוָ֖ה אַךְ־ בְּמִשְׁפָּ֑ט אַל־ בְּאַפְּךָ֖ פֶּן־ תַּמְעִטֵֽנִי׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 10:24
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.
יָסַר (yacar) is a Hebrew verb meaning to discipline or chasten. It encompasses a range of actions including instructing, correcting, and admonishing, with nuances depending on the grammatical form used. The entries indicate that it can involve both physical punishment and verbal instruction, with various forms expressing different aspects of correction and teaching.
[יָסַר] vb. discipline, chasten, admonish
Qal
admonish
instruct
discipline
Niph. let oneself be corrected, admonished
Pi.
discipline, correct (the moral nature, with more or less severity acc. to circumstances)
more severely, chasten, chastise
Nithp. pass. be disciplined, corrected
Hiph. chasten
base
H3256 [יָסַר] discipline, chasten, admonish
3256 yacar yaw-sar'
a primitive root; to chastise, literally (with blows) or
figuratively (with words); hence, to instruct:--bind, chasten,
chastise, correct, instruct, punish, reform, reprove, sore,
teach.
יָסַר (ya.sar) — to discipline.
1) to chasten, discipline, instruct, admonish
1a)(Qal)
1a1) to chasten, admonish
1a2) to instruct
1a3) to discipline
1b) (Niphal) to let oneself be chastened or corrected or admonished
1c) (Piel)
1c1) to discipline, correct
1c2) to chasten, chastise
1d) (Hiphil) to chasten
1e) (Nithpael) to teach
V-Piel-Impv-2ms | Suff — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
The Hebrew word מָעַט (ma`at) means to diminish or become small. It can refer to being few in number or making something smaller or fewer. The entries indicate its use in various forms, including Qal, Piel, and Hiphil, covering both intransitive and causative meanings.
[מָעַט] vb. be or become small, diminished, few
Qal be too small for a lamb
Pi. become few
Hiph. make small or few, diminish
base
H4591 מָעַט be or become small, diminished, few .be too small for a lamb
. become few
. make small or few, diminish
4591 ma`at maw-at'
a primitive root; properly, to pare off, i.e. lessen;
intransitively, to be (or causatively, to make) small or few
(or figuratively, ineffective):--suffer to decrease,
diminish, (be, X borrow a, give, make) few (in number, -ness),
gather least (little), be (seem) little, (X give the) less, be
minished, bring to nothing.
מָעַט (ma.at) — to diminish.
1) to be or become small, be few, be diminished
1a) (Qal)
1a1) to diminish
1a2) to be too small
1b) (Piel) to become few
1c) (Hiphil)
1c1) to make small, make few, diminish
1c2) to give less
V-Hiphil-Imperf-2ms | Suff — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bs