Jeremiah 20:1 — Word Study
WLCוַיִּשְׁמַ֤ע פַּשְׁחוּר֙ בֶּן־ אִמֵּ֣ר הַכֹּהֵ֔ן וְהֽוּא־ פָקִ֥יד נָגִ֖יד בְּבֵ֣ית יְהוָ֑ה אֶֽת־ יִרְמְיָ֔הוּ נִבָּ֖א אֶת־ הַדְּבָרִ֥ים הָאֵֽלֶּה׃
BSAWhen PashhurPashchûwr [son of Immer, a priestly leader] the priestkôhên the sonbên of ImmerʼImmêr [a priest during David's time] and the chiefnâgîyd officialpâqîyd [overseer, leader] in the housebayith [temple, dwelling place] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] heardshâmaʻ▸ [listened attentively, with obedience] ◂JeremiahYirmᵉyâh [whom Jehovah has appointed] prophesyingnâbâʼ [speaking under the divine spirit] theseʼêl-leh thingsdâbâr [words, matters, affairs]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁמַ֤ע | and he heard | Verb, Qal, sequential imperfect third person masculine singular |
| פַּשְׁחוּר֙ | Pashhur | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| אִמֵּ֣ר | Immer | Noun proper masculine |
| הַכֹּהֵ֔ן | the priest | Particle, noun common masculine singular absolute |
| וְהֽוּא־ | and he | Conjunction, pronoun |
| פָקִ֥יד | [was] an officer | Noun common, masculine singular absolute |
| נָגִ֖יד | a chief | Noun common, masculine singular absolute |
| בְּבֵ֣ית | in [the] house of | Preposition, noun common masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| אֶֽת־ | the object marker | Particle |
| יִרְמְיָ֔הוּ | Jeremiah | Noun proper masculine |
| נִבָּ֖א | prophesying | Verb, Niphal, participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| הַדְּבָרִ֥ים | the words | Particle, noun common masculine plural absolute |
| הָאֵֽלֶּה׃ | these | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Pashhur the priest, the son of Immer and the chief official in the house of the LORD, heard Jeremiah prophesying these things, |
| KJV | Now Pashur the son of Immer the priest, who was also chief governor in the house of the LORD, heard that Jeremiah prophesied these things. |
| ASV | Now Pashhur, the son of Immer the priest, who was chief officer in the house of Jehovah, heard Jeremiah prophesying these things. |
| YLT | And Pashhur son of Immer the priest — who also [is] overseer, leader in the house of Jehovah — heareth Jeremiah prophesying these things, |
| WEB | Now Pashhur, the son of Immer the priest, who was chief officer in Yahweh’s house, heard Jeremiah prophesying these things. |
| BBE | Now it came to the ears of Pashhur, the son of Immer the priest, who was chief in authority in the house of the Lord, that Jeremiah was saying these things; |
All translations agree on the essential meaning of the verse.
The main clause introduces Pashhur's action, with additional phrases providing context about his identity and the prophetic message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִרְמְיָהוּ
verbשָׁמַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 20:1
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 — Jeremiah's Prophecy and Pashhur's Responsegenerated
Jeremiah 20:1 describes Pashhur, a priest and chief official in the temple, who hears Jeremiah prophesying. This moment sets the stage for the conflict that follows, as Pashhur reacts to the prophetic words of Jeremiah, which challenge the status quo and bring about consequences for the prophet. The narrative illustrates the tension between prophetic truth and institutional authority.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 24:14 | the fifteenth to Bilgah, the sixteenth to Immer, |
| 2 | Ezra 2:37–38 | the descendants of Immer, 1,052; |
| 3 | Nehemiah 7:40–41 | the descendants of Immer, 1,052; |
| 4 | 2 Kings 25:18 | The captain of the guard also took away Seraiah the chief priest, Zephaniah the priest of second rank, and the three doorkeepers. |
| 5 | 2 Chronicles 35:8 | His officials also contributed willingly to the people and priests and Levites. Hilkiah, Zechariah, and Jehiel, the administrators of the house of God, gave the priests 2,600 Passover offerings and 300 bulls. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שָׁמַע, vai.yish.Ma'generated
The Hebrew word שָׁמַע (shama`) means 'to hear' and implies not just the physical act of hearing, but also listening attentively and responding with obedience. It is often used in contexts where God commands His people to listen and act accordingly, as seen in Exodus and Deuteronomy.
In this verse, the parsing shows it as a sequential imperfect verb, indicating that Pashhur heard Jeremiah's prophecy at a specific moment, highlighting the significance of his response to what he heard.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that Pashhur heard Jeremiah prophesying, maintaining the essence of the original Hebrew.
Sentence Structuregenerated
The main verb, וַיִּשְׁמַ֤ע (vai.yish.Ma'), 'and he heard', governs the sentence, with several noun phrases and clauses providing detail. The structure emphasizes Pashhur's action of hearing and sets up the subsequent events that unfold.
The syntax tree reveals that the subject is Pashhur, and the object is Jeremiah's prophecy, indicating a direct relationship between the listener and the prophetic message.
Septuagint Backgroundgenerated
The Septuagint translates שָׁמַע as ἤκουσεν (ēkousen), which also means 'to hear'. This choice reflects a direct correspondence to the Hebrew meaning, emphasizing the act of listening.
This choice shows a consistent understanding of the importance of hearing in the prophetic context.
In plain words — the whole versegenerated
Jeremiah 20:1 describes how Pashhur, a priest and chief official, hears Jeremiah prophesying. This moment is crucial as it leads to a confrontation between them, highlighting the tension between prophetic messages and the authority of the temple.
Frequently Asked Questionsgenerated
Pashhur is a priest and chief official in the house of the LORD, known for opposing Jeremiah.
Hearing Jeremiah's prophecy indicates Pashhur's awareness of the prophetic message, which he later responds to with hostility.
To prophesy means to speak under divine inspiration, conveying God's message to the people.
As a chief official, Pashhur's authority and reaction to Jeremiah's prophecy illustrate the conflict between prophetic truth and institutional power.
Reflection Questionsgenerated
- What does it mean to truly listen to God's message in my life?
- How can I respond to challenging truths as Pashhur did?
- In what ways do I see authority figures reacting to prophetic messages today?
- How can I ensure that I am attentive to God's voice like Pashhur was to Jeremiah?
The early church on this verse — how the Fathers read it
The early church father Jerome comments on this verse, noting Pashhur's role and his reaction to Jeremiah's prophecy.
And Phasur, the son of Emmer, a priest who was appointed as the chief in the house of the Lord, heard Jeremiah prophesying these words.Early Church Fathers on Jeremiah 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 20:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow Pashur the son of Immer the priest,.... Not the immediate son of Immer, but one that descended from him after many generations; for Immer was a priest in David's time, to whom the sixteenth
Read John Gill on Jeremiah 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow Pashur the son of Immer the priest, who was also chief governor in the house of the LORD, heard that Jeremiah prophesied these things. Son - descendant.
Read Robert Jamieson on Jeremiah 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 20 Pashur, smiting Jeremiah.for this prophecy, receiveth a new name, and a fearful doom, . Jeremiah’ s impatience under their treachery and contempt, . He rejoiceth in hope of vengeance, . Curseth his birth, . The course of Immer was the sixteenth course of the priests, as we read in . Pashur was his son, that is, descended from him through many generations. It is neither much material for us to know, nor very easy to determine, in what sense he is called the chief governor of the temple, whether he was deputy to the high priest, or the head of his course, which at that time waited in the temple, or had some place as captain of the temple, to take notice of any disorders should be…
Read Matthew Poole on Jeremiah 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 20:1 Now Pashur the son of Immer the priest, who [was] also chief governor in the house of the LORD, heard that Jeremiah prophesied these things.Ver. 1. Now Pashur the son of Immer,] i.e., One of the posterity of Immer, after many generations. See 1 Chronicles 24:14. Who was also chief governor.] Not high priest, as some have said, but a principal priest, haply the head of the sixteenth course; or, as Junius and others think, the high priest’ s vicar, or second. Such as was Eleazar to Aaron his father. Heard that Jeremiah prophesied these things.] Or, Heard Jeremiah prophesying; and having gall in his ears, as they say some creatures have, he was galled at the hearing of so smart a…
Read John Trapp on Jeremiah 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXX. (1) Pashur the son of Immer.—The description must be remembered as distinguishing him from the son of Melchiah of the same name in Jeremiah 21:1. We may probably identify him with the father of the Gedaliah named in Jeremiah 38:1 as among the “princes” that at a later date opposed the prophet’s work, and with the section of the priesthood, the sixteenth, named in 1 Chronicles 24:14, as headed in the time of David by Immer. The name here (like that of “the sons of Korah”) may indicate simply the fact that he belonged to this section; or, possibly, the name of the patriarch (so to speak) who gave its name to it may have re-appeared from time to time in the line of his descendants. The…
Read Charles John Ellicott on Jeremiah 20 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XX Jeremiah, on account of his prophesying evil concerning Judah and Jerusalem, is beaten and imprisoned by Pashur, chief governor of the temple, 1, 2. On the following day the prophet is released, who denounces the awful judgments of God which should fall upon the governor and all his house, as well as upon the whole land of Judah, in the approaching Babylonish captivity, 3-6. Jeremiah then bitterly complains of the reproaches continually heaped upon him by his enemies; and, in his haste, resolves to speak no more in the name of Jehovah; but the word of the Lord is in his heart as a burning flame, so that he is not able to forbear, 7-10. The prophet professes his trust in God, whom…
Read AdamClarke on Jeremiah 20 →CambridgeThe Cambridge Bible for Schools and CollegesJeremiah 20:1. Now Pashhur the son of Immer the priest] The name seems to have been a common one. In Jeremiah 21:1 and Jeremiah 38:1 a P. “son of Malchiah” is mentioned, and in the latter v. we find a third (possibly, however, identical with the present one), who was father of Gedaliah. Doubt has been thrown on the authentic character of this passage, inasmuch as in later times Immer (Ezra 2:37; Ezra 10:20; Nehemiah 7:40; Nehemiah 11:13) and apparently Pashhur (see on Ezra 2:38 in C.B.) were the names of priestly families, while in Jeremiah they are personal names. Moreover, since in b.c. 537 the priestly house of Immer was 1052 strong (Ezra 2:37 and so Nehemiah 7:40), it cannot have been…
Read Cambridge on Jeremiah 20 →Albert Barnes1798–1870Barnes' Notes on the BiblePashur, the father probably of the Gedaliah mentioned in Jeremiah 38:1, was the head of the 16th course (shift) of priests (marginal reference); the other Pashur Jeremiah 21:1 belonged to the fifth course, the sons of Melchiah.
Read Albert Barnes on Jeremiah 20 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
When Pashhur the priest, the son of Immer and the chief official in the house of the LORD, heard Jeremiah prophesying these things,
Now Pashhur, the son of Immer the priest, who was chief officer in Yahweh’s house, heard Jeremiah prophesying these things.
When Pashhur the priest, the son of Immer and the chief official in the house of the LORD, heard Jeremiah prophesying these things,
Now Pashhur son of Immer heard Jeremiah prophesy these things. He was the priest who was chief of security in the Lord’s temple.
Tyndale line
Now Pashur the son of Immer the priest, who was also chief governor in the house of the LORD, heard that Jeremiah prophesied these things.
Now Pashhur, the son of Immer the priest, who was chief officer in the house of Jehovah, heard Jeremiah prophesying these things.
Now Pashhur the son of Immer the priest, who was chief officer in the house of the LORD, heard Jeremiah prophesying these things.
Now Pashur the son of Immer the priest, who was also chief governor in the house of the LORD, heard that Jeremiah prophesied these things.
When Pashur, the sonne of Immer, the Priest, which was appointed gouernour in the house of the Lord, heard that Ieremiah prophecied these things,
Strictly literal
And Pashur the son of Immer, the priest — and he was chief officer in the house of Jehovah — heard Jeremiah prophesy these things.
And Pashhur son of Immer the priest — who also [is] overseer, leader in the house of Jehovah — heareth Jeremiah prophesying these things,
And Pashhur son of Immer the priest—who [is] also overseer, leader in the house of YHWH—hears Jeremiah prophesying these things,
But when Pashchur the son of Immer the priest, who was chief superintendent in the house of the Lord, heard Jeremiah prophesying these words:
Pashhur son of Immer the priest—he was a leading officer—heard Jeremiah prophesying these words before Yahweh's house.
From the Latin
Now Phassur the son of Emmur, the priest, who was appointed chief in the house of the Lord, heard Jeremias prophesying these words.
Simplified
Pashhur, son of Immer, was a priest and the official in charge of the Lord's Temple. When he heard Jeremiah prophesying these things,
Now it came to the ears of Pashhur, the son of Immer the priest, who was chief in authority in the house of the Lord, that Jeremiah was saying these things;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with 14 of the 16 words matched. The differences in word order and articles reflect the distinct grammatical structures of Hebrew and Greek, but the essential meaning remains consistent.
וַיִּשְׁמַ֤ע פַּשְׁחוּר֙ בֶּן־ אִמֵּ֣ר הַכֹּהֵ֔ן וְהֽוּא־ פָקִ֥יד נָגִ֖יד בְּבֵ֣ית יְהוָ֑ה אֶֽת־ יִרְמְיָ֔הוּ נִבָּ֖א אֶת־ הַדְּבָרִ֥ים הָאֵֽלֶּה׃
14 of the 16 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 20:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
פַּשְׁחוּר (pashchuwr) refers to a name meaning 'freedom' and is associated with several individuals in the Old Testament. Notably, it identifies a priest and chief prince during the reign of Zedekiah, as well as a governor of the temple who opposed Jeremiah. The entries indicate that Pashhur is linked to multiple figures, including a father of Gedaliah and a head of a family of returned exiles.
H6583 פַּשְׁחוּר . Je
. 21
. Ne
. father of one Gedaliah
. head of post-exil. family
6583 Pashchuwr pash-khoor'
probably from 6582; liberation; Pashchur, the name of four
Israelites:--Pashur.
see HEBREW for 06582
פַּשְׁחוּר (pash.chur) — Pashhur.
A man of the tribe of Levi living at the time of Exile and Return, first mentioned at 1Ch.9.12;
son of: Malchijah (H4441H);
father of: Zechariah (H2148X)
§ Pashur = "freedom"
1) a priest, son of Malchiah and one of the chief princes in the reign of king Zedekiah of Judah
2) a priest, son of Immer, chief governor of the temple, and the one who struck and then put the prophet Jeremiah into the stocks in the reign of king Jehoiakim of Judah
3) son of Malchijah, father of Zechariah, and ancestor of Adaiah who did the work of the temple in the time of Nehemiah. Probably same as 1
4) father of Gedaliah; probably the same as 1
5) head of a family of returned exiles
פַּשְׁחוּר (pash.chur) — Pashhur.
A man living at the time of Exile and Return, only mentioned at Neh.10.3
§ Pashur = "freedom"
N-proper — Noun proper masculineHNpm
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
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…
אִמֵּר (Immer) refers to a name associated with several priests in the Old Testament, particularly during the times of David and Jeremiah. The name means 'he hath said' and is linked to the lineage of Zadok the priest. The entries note that Immer is a significant figure in the priestly line, mentioned in contexts of exile and return.
אִמֵּר n.pr.m.
a priest assigned to Dvd’s time
ancestor of priest
priest in Jerem.’s time
father of Zadok
n.pr.loc. (?)
base
H564 אִמֵּר
564 'Immer im-mare'
from 559; talkative; Immer, the name of five
Israelites:--Immer.
see HEBREW for 0559
אִמֵּר (im.mer) — Immer.
A man of the tribe of Levi living at the time of Exile and Return, first mentioned at 1Ch.9.12;
father of: Meshillemith (H4921)
§ Immer = "he hath said"
1) a priest in David's time
2) a priest in Jeremiah's time
3) the father of Zadok the priest
4) an ancestor of a priest
אִמֵּר (im.mer) — Immer.
A man living at the time of Divided Monarchy, first mentioned at 1Ch.24.14
§ Immer = "he hath said"
1) a priest in David's time
2) a priest in Jeremiah's time
3) the father of Zadok the priest
4) an ancestor of a priest
אִמֵּר (im.mer) — Immer.
§ Immer = "he hath said"
birthplace of a priest
אִמֵּר (im.mer) — Immer.
A man living at the time of Exile and Return, only mentioned at Neh.3.29;
father of: Zadok (H6659K)
§ Immer = "he hath said"
1) a priest in David's time
2) a priest in Jeremiah's time
3) the father of Zadok the priest
4) an ancestor of a priest
N-proper — Noun proper masculineHNpm
(talkative). The founder of an important family of priests. (1 Chronicles 9:12; Nehemiah 11:13) This family had charge of, and gave its name to, the sixteenth course of the service. (1 Chronicles 24:14) (B.C. 1014.) Apparently the name of a place in Babylonia. (Ezra 2:59; Nehemiah 7:61)
saying; speaking; a lamb
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HC/Pp3ms — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
פָּקִיד (paqiyd) refers to a commissioner or overseer, indicating a role of authority or supervision. It is derived from a root meaning to appoint or set in charge. The term encompasses various types of superintendents, whether civil, military, or religious, as noted in the lexicons.
פָּקִיד n.m. commissioner, deputy, overseer
base
H6496 פָּקִיד commissioner, deputy, overseer
6496 paqiyd paw-keed'
from 6485; a superintendent (civil, military or
religious):--which had the charge, governor, office,
overseer, (that) was set.
see HEBREW for 06485
פָּקִיד (pa.qid) — overseer.
commissioner, deputy, overseer, officer
N-ms — Noun common · masculine singular absoluteHNcmsa
of'-i-ser: In the King James Version the term is employed to render different words denoting various officials, domestic, civil and military, such as caric, "eunuch," "minister of state" (Ge 37:36); paqidh, "person in charge," "overseer" (Ge 41:34); necibh, "stationed," "garrison," "prefect" (1Ki 4:19); shoTer, "scribe" or "secretary" (perhaps arranger or organizer), then any official or overseer. In Es 9:3 for the King James Version "officers of the king" the Revised Version (British and American) has (more literal) "they that did the king's business."
It is obvious that most, if not all, of the Hebrew words rendered "officer" are either of an indefinite character or are synonymous terms for functionaries known under other and more specific names, as "scribe," "eunuch" etc. The two words so rendered in the New Testament denote -- An inferior officer of a court of justice, a messenger or bailiff, like the Roman viator or lictor. (Matthew 5:25; Acts 5:22) Officers whose duty it was to register and collect fines imposed by courts of justice. (Luke 12:58)
→ CIVIL
Chosen by the people De 1:13-16
Appointed by kings 2Sa 8:16-18; 20:23-26; 1Ki 4:1-19; 9:22; Ezr 7:25
See GOVERNMENT
See JUDGE
See RULER
→ RELIGIOUS
See PRIEST
See LEVITE
See APOSTLE
See ELDER
See DEACON
See MINISTER
נָגִיד (nagiyd) refers to a leader or ruler, often implying someone in a prominent position, such as a prince or captain. The word encompasses various types of leadership, including civil, military, and religious roles, and can also denote honorable themes or princely matters. It is derived from a root meaning to be in front, suggesting a position of command.
נָגִיד n.m. leader (lit. prob. one in front), ruler, prince
base
H5057 נָגִיד leader (lit. prob. one in front), ruler, prince
5057 nagiyd naw-gheed'
or nagid {naw-gheed'}; from 5046; a commander (as occupying
the front), civil, military or religious; generally
(abstractly, plural), honorable themes:--captain, chief,
excellent thing, (chief) governor, leader, noble, prince,
(chief) ruler.
see HEBREW for 05046
נָגִיד (na.gid) — leader.
1) leader, ruler, captain, prince
1a) ruler, prince
1b) prince-overseer
1c) ruler (in other capacities)
1d) princely things
N-ms — Noun common · masculine singular absoluteHNcmsa
chef: The English word is in the King James Version of Old Testament the translation of some 17 different Hebrew words, most frequently of ro'sh, "head," sar, "prince," and re'shith, "beginning." The principal changes made by the Revised Version (British and American) are:
(1) Hebrew beth'abh, "house of a father," being recognized as a technical term denoting a subdivision of a tribe, ro'sh is rendered literally "head," when it occurs in connection with this phrase, so that "chief fathers" (Num 31:26) and "chief of the fathers" (Ezr 1:5) become "heads of fathers' houses";
(2) Hebrew naghidh and nasi' are more accurately translated "prince" in such passages as 1Ch 5:2; Nu 3:32;
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — 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…
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
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
יִרְמְיָ֫הוּ (Yirmyah) refers to Jeremiah, meaning 'whom Jehovah has appointed.' He is primarily known as a major prophet from a priestly family in Anathoth, authoring the book of Jeremiah. The name also applies to several other individuals, including a man from Libnah, a Gadite warrior, and priests during the time of Nehemiah. The entries suggest a diverse range of figures associated with this name.
יִרְמְיָ֫ה(וּ) 147 n.pr.m. (? י׳ looseneth, sc. the womb ?)
proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
of Libnah, father of Josiah’s wife
Gadite, David’s time
Manassite
Benjamite
Gadite
priestly name
base
H3414 יִרְמְיָ֫ה(וּ) (? י׳ looseneth, sc. the womb ?) . proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
. of Libnah, father of Josiah’s wife
. Gadite, David’s time
. Manassite
. Benjamite
. Gadite
. priestly name
3414 Yirmyah yir-meh-yaw'
or Yirmyahuw {yir-meh-yaw'-hoo}; from 7311 and 3050; Jah will
rise; Jirmejah, the name of eight or nine
Israelites:--Jeremiah.
see HEBREW for 07311
see HEBREW for 03050
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.23.31;
father of: Hamutal (H2537)
§ Jeremiah = "whom Jehovah has appointed"
1) the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name
2) a man of Libnah and father of Hamutal the wife of king Josiah
3) a Gadite who joined David at Ziklag
4) a Manassehite, one of the mighty men of valour of the Transjordanic half tribe of Manasseh
5) a Gadite and warrior of David
6) a warrior of David
7) a priest who joined Nehemiah in the covenant ceremony
8) a priest also in the time of Nehemiah; maybe same as 7
9) father of Jaazaniah the Rechabites
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man of the tribe of Manasseh living at the time of Divided Monarchy, only mentioned at 1Ch.5.24
§ Jeremiah = "whom Jehovah has appointed"
N-proper — Noun proper masculineHNpm
Jeremiah
Raised up or appointed by Jehovah. (1.) A Gadite who joined David in the wilderness (1 Chr. 12:10).
(2.) A Gadite warrior (1 Chr. 12:13).
(3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:4).
(4.) One of the chiefs of the tribe of Manasseh on the east of Jordan (1 Chr. 5:24).
(5.) The father of Hamutal (2 Kings 23:31), the wife of Josiah.
(6.) One of the “greater prophets” of the Old Testament, son of Hilkiah (q.v.), a priest of Anathoth (Jer. 1:1; 32:6). He was called to the prophetical office when still young (1:6), in the thirteenth year of Josiah…
Seven other persons bearing the same name as the prophet are mentioned in the Old Testament:-- Jeremiah of Libnah, father of Hamutal wife of Josiah. (2 Kings 23:31) (B.C. before 632.) 2,3,4. Three warriors --two of the tribe of Gad-- in David’s army. (1 Chronicles 12:4,10,13) (B.C. 1061-53.) One of the "mighty men of valor" of the transjordanic half-tribe of Manasseh. (1 Chronicles 5:24) (B.C. 782.) A priest of high rank, head of the second or third of the twenty-one courses which are apparently enumerated in (Nehemiah 10:2-8; 12:1,12) (B.C. 446-410). The father of Jazaniah the Rechabite. (Jeremiah 35:3) (B.C. before…
One of the chief prophets of the Old Testament, prophesied under Josiah, Jehoiakim, and Zedekiah, and also after the captivity of the latter. He was born at Anathoth, of the race of the priests, and was destined of God to be a prophet, and consecrated for that object before his birth, Jer 1:1,5. At an early age he was called to act as a prophet, B. C. 628, in the thirteenth year of King Josiah. This good king no doubt cooperated with him to promote the reformation of the people; but the subsequent life of the prophet was full of afflictions and persecutions. Jehoiakim threw his prophetic roll into the fire, and sought his life. Zedekiah was kindly instructed by him, and warned of the woes impending over his guilty people, and of their seventy years’ captivity, but to no purpose. The fidelity of the prophet often endangered his life…
exaltation of the Lord
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
V-Niphal-Inf-c — Verb · Niphal · participle (active) masculine singularHVNrmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm