Jeremiah 22:16 — Word Study
WLCדָּ֛ן דִּין־ עָנִ֥י וְאֶבְי֖וֹן אָ֣ז ט֑וֹב הֲלוֹא־ הִ֛יא הַדַּ֥עַת אֹתִ֖י נְאֻם־ יְהוָֽה׃
BSAHe took updîyn■ [judged, defended] the causedîyn [judgment, plea] of the poorʻânîy [afflicted, humble] and needyʼebyôwn [oppressed, in need of help] and soʼâz [then] it went well [with him]ṭôwb [was pleasant, prosperous] Is thishûwʼ notlôʼ [is it not] what it means to knowdaʻath [the knowledge, understanding, have an intimate relationship with] Meʼêth declaresnᵉʼum [says, utters] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| דָּ֛ן | he defended | Verb, Qal, perfect third person masculine singular |
| דִּין־ | [the] cause of | Noun common, masculine singular construct |
| עָנִ֥י | [the] poor | Adj |
| וְאֶבְי֖וֹן | and [the] needy | Conjunction |
| אָ֣ז | then | Adverb |
| ט֑וֹב | was well | Verb, Qal, perfect third person masculine singular |
| הֲלוֹא־ | ¿ not | Particle, particle |
| הִ֛יא | [is] that | Pronoun |
| הַדַּ֥עַת | the knowledge | Particle, noun common feminine singular absolute |
| אֹתִ֖י | the object marker me | Particle, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He took up the cause of the poor and needy, and so it went well with him. Is this not what it means to know Me?” declares the LORD. |
| KJV | He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the LORD. |
| ASV | He judged the cause of the poor and needy; then it was well. Was not this to know me? saith Jehovah. |
| YLT | He decided the cause of the poor and needy, Then [it is] well — is it not to know Me? An affirmation of Jehovah. |
| WEB | He judged the cause of the poor and needy; so then it was well. Wasn’t this to know me?” says Yahweh. |
| BBE | He was judge in the cause of the poor and those in need; then it was well. Was not this to have knowledge of me? says the Lord. |
Where they part company is הַדַּ֥עַת — see How Translations Differ.
The sentence has one main clause with two subordinate phrases, creating a clear structure that emphasizes the relationship between justice and knowing God.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
verbדִּין
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 22:16
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 — God's Call for Justicegenerated
Jeremiah 22:16 emphasizes the importance of defending the cause of the poor and needy as a reflection of knowing God. This verse is part of a larger passage where God critiques the king for his neglect of justice. The context reveals God's concern for the marginalized and His expectation that leaders uphold righteousness, as also seen in Jeremiah 22:15 and Jeremiah 22:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 5:28 | They have grown fat and sleek, and have excelled in the deeds of the wicked. They have not taken up the cause of the fatherless, that they might prosper; nor have they defended the rights of the needy. |
| 2 | Job 29:12–17 | because I rescued the poor who cried out and the fatherless who had no helper. |
| 3 | Psalm 72:1–4 | Endow the king with Your justice, O God, and the son of the king with Your righteousness. |
| 4 | Psalm 82:3–4 | Defend the cause of the weak and fatherless; uphold the rights of the afflicted and oppressed. |
| 5 | Psalm 109:31 | For He stands at the right hand of the needy one, to save him from the condemners of his soul. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — דָּ֛ן, dangenerated
The verb דָּ֛ן (dan) means to judge or defend, specifically in the context of legal matters. It indicates an active role in advocating for justice, particularly for those who cannot defend themselves.
This word is used here to highlight the king's responsibility to uphold justice for the poor and needy, linking his actions directly to his relationship with God. The parsing shows it is in the perfect tense, indicating a completed action, which emphasizes the importance of this role.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses took up for the Hebrew דָּ֛ן.
Sentence Structuregenerated
The main verb דָּ֛ן governs the sentence, with a series of phrases describing the action. The structure emphasizes the relationship between the act of defending the needy and the knowledge of God.
The flow of the sentence connects the cause of the poor and needy to the resulting well-being, indicating a cause-and-effect relationship that is central to the message.
Septuagint Backgroundgenerated
In the Septuagint, דָּ֛ן is rendered as ἔκριναν, meaning 'they judged'. This choice reflects a similar legal context, emphasizing the act of judgment.
The word דִּין־ is translated as κρίσιν, which also denotes a legal cause or judgment, aligning with the Hebrew's focus on justice.
In plain words — the whole versegenerated
Jeremiah 22:16 highlights the LORD's call for justice, stating that He took up the cause of the poor and needy. This indicates that knowing God involves caring for the vulnerable. The verse emphasizes that true relationship with God is reflected in just actions.
Frequently Asked Questionsgenerated
It means to advocate for justice and defend those who are vulnerable and in need, reflecting God's character.
The verse suggests that a true relationship with God is evidenced by actions that support and protect the marginalized.
Justice for the poor is a recurring theme in Scripture, highlighting God's concern for the oppressed and His expectation for His people to act justly.
Leaders are called to uphold justice and care for the needy, reflecting God's righteousness in their governance.
Reflection Questionsgenerated
- In what ways can I advocate for those who are marginalized in my community?
- How does my understanding of God influence my actions towards the needy?
- What practical steps can I take to ensure justice is upheld in my surroundings?
- How can I deepen my relationship with God to reflect His heart for the poor?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 22:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe judged the cause of the poor and needy,.... Who could not defend themselves against the rich and the mighty; he took their cause in hand, and, having heard it, determined it in their favour, and
Read John Gill on Jeremiah 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the LORD. Was not this to know me - namely, to show by deeds that one knows God's will, as was the case with Josiah (cf.
Read Robert Jamieson on Jeremiah 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe judged the cause of the poor and needy; by himself in person, for the kings of Israel and Judah often sat personally to judge causes; or by setting such judges as did it, administering justice impartially, particularly to such as in respect of their low condition were most exposed to the power of others: and doing thus he prospered. Was not this to know me? saith the Lord; this was for him truly to own and acknowledge me. They only truly know God who obey him; and men vainly pretend to piety who are notoriously defective in duties of justice and charity.
Read Matthew Poole on Jeremiah 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 22:16 He judged the cause of the poor and needy; then [it was] well [with him: was] not this to know me? saith the LORD.Ver. 16. He judged the cause of the poor and needy.] And so took a right course, a thriving way. Was not this to know me? saith the Lord,] i.e., To show that he knew me soundly and savingly; while he exercised his general calling in his particular, and observed the first table of the decalogue in the second.
Read John Trapp on Jeremiah 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Was not this to know me?—The prophet, as a true witness of the law of righteousness, proclaims that the religious fame of Josiah rested not on his restoration of the Temple worship, nor on his suppression of idolatry, but much more on his faithfulness in his kingly work to the cause of righteousness and mercy. They only could know Him who, in this respect, strove to be like Him (1 John 3:2).
Read Charles John Ellicott on Jeremiah 22 →CambridgeThe Cambridge Bible for Schools and Colleges13–19. See introd. summary to section. It probably belongs to the early years of Jehoiakim, but see on Jeremiah 22:18-19.
Read Cambridge on Jeremiah 22 →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
He took up the cause of the poor and needy, and so it went well with him. Is this not what it means to know Me?” declares the LORD.
He judged the cause of the poor and needy; so then it was well. Wasn’t this to know me?” says Yahweh.
He took up the cause of the poor and needy, and so it went well with him. Is this not what it means to know Me?” declares the LORD.
He upheld the cause of the poor and needy. So things went well for Judah.’ The Lord says, ‘That is a good example of what it means to know me.’
Tyndale line
He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the LORD.
He judged the cause of the poor and needy; then it was well. Was not this to know me? saith Jehovah.
He judged the cause of the poor and needy; then it was well. Was not this to know me? saith the LORD.
He judged the cause of the poor and needy; then it was well with him : was not this to know me? saith the LORD.
When he iudged the cause of the afflicted and the poore, he prospered: was not this because he knewe me, saith the Lord?
Strictly literal
He judged the cause of the poor and needy; then it was well. Was not this to know me? saith Jehovah.
He decided the cause of the poor and needy, Then [it is] well — is it not to know Me? An affirmation of Jehovah.
He decided the cause of the poor and needy, || Then [it is] well—is it not to know Me?” A declaration of YHWH.
He judged the cause of the poor and needy; then was it well: is not this the proper knowledge of me? saith the Lord.
He judged in favor of the poor and needy. It was good then. Is this not what it means to know me?—this is Yahweh's declaration.
From the Latin
He judged the cause of the poor and needy for his own good: was it not therefore because he knew me, saith the Lord?
Simplified
He defended the poor and those in need, and so things went well. Isn't this what knowing me really means? declares the Lord.
He was judge in the cause of the poor and those in need; then it was well. Was not this to have knowledge of me? says the Lord.
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 is supported by the Septuagint, which matches 10 of the 12 words. The Dead Sea Scrolls show some agreement with the MT, but several words are supplied by editors, indicating damage to the text.
דָּ֛ן דִּין־ עָנִ֥י וְאֶבְי֖וֹן אָ֣ז ט֑וֹב הֲלוֹא־ הִ֛יא הַדַּ֥עַת אֹתִ֖י נְאֻם־ יְהוָֽה׃
10 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[דן] [דין] [עני] [ואבון] ואביון אז טוב הלוא הוא [הדעת] [את׳י] [נאם] [יהוה]
5 words on the leather — 8 supplied entire by an editor.
[דן] דין [עני] [ואביון] [אז] [טוב] [הלוא] [היא] [הדעת] [את׳י] [נאם] יהוה
2 words on the leather — 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 Jeremiah 22:16
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.
דִּין (diyn) means to judge or govern, encompassing actions like executing judgment, pleading a cause, and contending. The verb appears in various forms, including Qal and Niphal, indicating both active and passive roles in judgment and strife. Strong's entry also notes a connection to a straight course, particularly in Genesis 6:3.
דִּין vb. judge
Qal
act as judge, minister judgment
plead the cause
execute judgment, vindicate
execute judgment, requite
govern
he cannot contend with one mightier than he
Niph. and all the people were at strife throughout all the tribes of Israel
base
H1777 דִּין judge .. act as judge, minister judgment
. plead the cause
. execute judgment, vindicate
. execute judgment, requite
. govern
. he cannot contend with one mightier than he
. and all the people were at strife throughout all the tribes of Israel
1777 diyn deen
or (Gen. 6:3) duwn {doon}; a primitive roy a straight course,
i.e. sail direct:--(come) with a straight course.
דִּין (din) — to judge.
1) to judge, contend, plead
1a) (Qal)
1a1) to act as judge, minister judgment
1a2) to plead a cause
1a3) to execute judgment, requite, vindicate
1a4) to govern
1a5) to contend, strive
1b) (Niphal) to be at strife, quarrel
Aramaic equivalent: din (דִּין "to judge" H1778)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
דִּין (din) primarily means 'judgment' and encompasses concepts such as legal suits, causes, and strife. It can also refer to a throne of judgment or government. The word is built from a root related to justice and legal proceedings, and its Aramaic equivalent is also דִּין.
דִּין n.[m.] judgment
throne of judgment
cause, plea
judgment, condemnation
strife
government
base
H1779 דִּין judgment . throne of judgment
. cause, plea
. judgment, condemnation
. strife
. government
1779 duwn doon
from 1777; judgement (the suit, justice, sentence or
tribunal); by impl. also strife:--cause, judgement, plea,
strife.
see HEBREW for 01777
דִּין (din) — judgment.
1) judgment
1a) judgment
1b) cause, plea
1c) condemnation, judgment
1d) dispute, legal suit, strife
1e) government
Aramaic equivalent: din (דִּין "judgment" H1780)
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…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Conj | Adj — ConjunctionHC/Aamsa
ned'-i ('ebhyon).
See POOR.
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
The Hebrew word טוֹב (tov) is a primitive root meaning to be good or pleasing in various senses, including being delightful, joyful, and beneficial. It covers a range of meanings from personal well-being to moral actions, as seen in its uses in the Old Testament. The entries consistently emphasize its positive connotations without significant disagreement.
טוֹב vb. pleasing, good
Qal
be pleasant, delightful
be glad, joyful
of rank, position, claim: art thou really better than Balak?
be well with, good for
be pleasing
Hiph. do well, act right
base
H2895 טוֹב pleasing, good .. be pleasant, delightful
. be glad, joyful
. of rank, position, claim: art thou really better than Balak?
. be well with, good for
. be pleasing
. do well, act right
2895 towb tobe
a primitive root, to be (transitively, do or make) good (or
well) in the widest sense:--be (do) better, cheer, be (do,
seem) good, (make) goodly, X please, (be, do, go, play) well.
טוֹב (tov) — be pleasing.
1) to be good, be pleasing, be joyful, be beneficial, be pleasant, be favourable, be happy, be right
1a) (Qal)
1a1) to be pleasant, be delightful
1a2) to be glad, be joyful
1a3) to be better
1a4) to be well with, be good for
1a5) to be pleasing
1b) (Hiphil) to do well, do good, act right, act rightly
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
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 | Part — Particle · particleHTi/Tn
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)
Pron — PronounHPp3fs
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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)
DirObjM | Suff — Particle · suffixHTo/Sp1bs
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
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