Jeremiah 23:31 — Word Study
WLCהִנְנִ֥י עַל־ הַנְּבִיאִ֖ם נְאֻם־ יְהוָ֑ה הַלֹּקְחִ֣ים לְשׁוֹנָ֔ם וַֽיִּנְאֲמ֖וּ נְאֻֽם׃
BSAYeshên declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, The covenant Name of God] I am againstʻal the prophetsnâbîyʼ [false spokespersons for God] who waglâqach their own tongueslâshôwn [use their language to deceive] and proclaimnâʼam△▸ [The LORD] declares [it]nᵉʼum [the supreme God, an utterance from God, a divine message]
| Greek | English | Parsing |
|---|---|---|
| הִנְנִ֥י | here I | Particle, suffix |
| עַל־ | [am] on | Preposition |
| הַנְּבִיאִ֖ם | the prophets | Particle, noun common masculine plural absolute |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| הַלֹּקְחִ֣ים | who take | Particle, verb qal participle (active) masculine plural |
| לְשׁוֹנָ֔ם | tongue their | Noun common both singular construct, suffix |
| וַֽיִּנְאֲמ֖וּ | and they have uttered | Verb, Qal, sequential imperfect third person masculine plural |
| נְאֻֽם׃ | an utterance | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Yes,” declares the LORD, “I am against the prophets who wag their own tongues and proclaim, ‘The LORD declares it.’” |
| KJV | Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith. |
| ASV | Behold, I am against the prophets, saith Jehovah, that use their tongues, and say, He saith. |
| YLT | Lo, I [am] against the prophets, An affirmation of Jehovah, Who are making smooth their tongue, And they affirm — an affirmation. |
| WEB | Behold, I am against the prophets,” says Yahweh, “who use their tongues, and say, ‘He says.’ |
| BBE | See, I am against the prophets, says the Lord, who let their tongues say, He has said. |
Where they part company is נְאֻם — see How Translations Differ.
The sentence features a main clause with a clear declaration, followed by descriptive phrases that elaborate on the subject's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָאַם
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 23:31
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophets and Their Declarationsgenerated
Jeremiah 23:31 presents the LORD's firm stance against prophets who misrepresent His messages. This verse is part of a larger discourse where God condemns those who falsely proclaim divine messages, emphasizing the seriousness of prophetic integrity and accountability. The surrounding verses highlight the consequences of misleading the people and the importance of true prophetic utterance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:10 | They say to the seers, “Stop seeing visions!” and to the prophets, “Do not prophesy to us the truth! Speak to us pleasant words; prophesy illusions. |
| 2 | Micah 2:11 | If a man of wind were to come and say falsely, “I will preach to you of wine and strong drink,” he would be just the preacher for this people! |
| 3 | Jeremiah 23:17 | They keep saying to those who despise Me, ‘The LORD says that you will have peace,’ and to everyone who walks in the stubbornness of his own heart, ‘No harm will come to you.’ |
| 4 | 2 Chronicles 18:5–10 | So the king of Israel assembled the prophets, four hundred men, and asked them, “Should we go to war against Ramoth-gilead, or should we refrain?” “Go up,” they replied, “and God will deliver it into the hand of the king.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נְאֻם, ne.'um-generated
The word נְאֻם (*ne'um*) is a noun meaning 'utterance' or 'oracle,' derived from the root meaning 'to say.' It signifies a declaration from God, often delivered through a prophet. This term is used to indicate the authority and weight of the message being conveyed, particularly in a prophetic context.
In this verse, it emphasizes that the proclamations of the false prophets are not genuine utterances from the LORD. Instead, they are self-generated claims that lack divine backing, highlighting the seriousness of falsely attributing words to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb הִנְנִי, here I, introduces the statement, establishing the speaker's presence and authority. The structure follows with a prepositional phrase indicating the subject of the declaration, followed by a noun phrase that identifies the false prophets and their actions.
The sentence's flow emphasizes the LORD's declaration against the prophets, with the main action focused on their deceitful speech, underscoring the gravity of their false claims.
Septuagint Backgroundgenerated
The Septuagint translates נְאֻם as ἔσται, which means 'it will be.' This choice reflects a shift from a direct utterance to a prophetic declaration of future consequences, indicating a broader interpretation of the original Hebrew.
This rendering suggests a focus on the implications of the false prophets' actions rather than the immediate declaration itself, highlighting the ongoing nature of God's judgment.
In plain words — the whole versegenerated
Jeremiah 23:31 reveals the LORD's strong opposition to false prophets who mislead people with their own words. God emphasizes that their proclamations are not genuine messages from Him, highlighting the importance of truth in prophetic speech.
Frequently Asked Questionsgenerated
It indicates God's disapproval of those who falsely claim to speak on His behalf, emphasizing the seriousness of prophetic integrity.
This phrase suggests deceitful speech, where prophets speak their own ideas rather than God's true messages.
False prophets mislead the people, leading them away from the truth and accountability to God.
It aligns with other warnings in Scripture about the dangers of false prophecy, as seen in Isaiah 30:10 and Micah 2:11.
Reflection Questionsgenerated
- What are some ways I can discern true prophecy from false claims today?
- How can I ensure that my words reflect God's truth rather than my own ideas?
- What responsibilities do leaders have in communicating God's messages?
- In what ways can I support those who are genuinely seeking to speak God's truth?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 23:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, I [am] against the prophets, saith the Lord,.... Not another sort of prophets distinct from the former, or those that follow; but the same under another character, and against whom he was,
Read John Gill on Jeremiah 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith. Use their tongues - rather, 'take' [ haloqªchiym (H3947)] their tongue: a second class (cf.
Read Robert Jamieson on Jeremiah 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSome think the Hebrew words were more properly translated smooth their tongues: see the English Annotations. But the next words seem to assure us that the crime for which God here by the prophet reflecteth upon the false prophets, was not so much their flattering people, and speaking to them such smooth things as pleased them, as their entitling of God to their lies, saying, He, that is, the Lord, saith. So it may be, though the word might be translated smooth, yet it is her, better translated use.
Read Matthew Poole on Jeremiah 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 23:31 Behold, I [am] against the prophets, saith the LORD, that use their tongues, and say, He saith.Ver. 31. That use their tongues.] Or, Abuse them rather, to smoothing and soothing up people in their sins: lenificant linguas, id est, blando sermone alliciunt plebem, they flatter and collogue; or tollunt linguam, they lift up their tongues, viz., by extolling themselves, and speaking magnifically of their own doing. As one hath observed of some sectarians among us, that they often call upon their hearers to mark - for it may be they shall hear that which they never heard before - when the thing is either false, or if true, no more than is ordinarily taught by others, and which…
Read John Trapp on Jeremiah 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) That use their tongues, and say, He saith.—Literally, that take their tongues. There is no adequate evidence for the marginal rendering “that smooth their tongues.” The scornful phrase indicates the absence of a true inspiration. These false prophets plan their schemes, and take their tongue as an instrument for carrying them into effect. The formula which they used, “He saith,” was not the word for common speaking, but that which indicated that the speaker was delivering an oracle from God. (See Note on Jeremiah 23:17.) Elsewhere the word is only used of God, but the prophet, in his stern irony, uses it of the false prophets, they say oracularly. This is an oracle.
Read Charles John Ellicott on Jeremiah 23 →CambridgeThe Cambridge Bible for Schools and Colleges31. use] The tongue is all of which they can avail themselves. There is no first-hand knowledge behind it. He saith] This phrase, borrowed from the true prophets, will, they expect, help their sayings to pass as genuine. By the side of the Party of the Nobles “perhaps opposed to them, perhaps allied with them, in that strange combination which often brings together, for purposes of political or religious animosity, parties themselves most alien to each other, was the great body of the Sacerdotal, and even of the Prophetic order. There were those who directly lent themselves to magical rites … who recited the old prophetic phrases, often careless of what they meant.” Stanley’s J. Ch. II. 438.
Read Cambridge on Jeremiah 23 →Albert Barnes1798–1870Barnes' Notes on the BibleThat use their tongues - literally, that take their tongues. Their second characteristic.
Read Albert Barnes on Jeremiah 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30-32. Some of the leading characteristics of false prophets are here grouped together.
Read Daniel Denison Whedon on Jeremiah 23 →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
“Yes,” declares the LORD, “I am against the prophets who wag their own tongues and proclaim, ‘The LORD declares it.’”
Behold, I am against the prophets,” says Yahweh, “who use their tongues, and say, ‘He says.’
“Yes,” declares the LORD, “I am against the prophets who wag their own tongues and proclaim, ‘The LORD declares it.’”
I, the Lord, affirm that I am opposed to those prophets who are using their own tongues to declare, ‘The Lord declares….’
Tyndale line
Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith.
Behold, I am against the prophets, saith Jehovah, that use their tongues, and say, He saith.
Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith.
Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith.
Beholde, I will come against the prophets, saith the Lord, which haue sweete tongues, and say, He saith.
Strictly literal
Behold, I am against the prophets, saith Jehovah, that use their tongues, and say, He hath said.
Lo, I [am] against the prophets, An affirmation of Jehovah, Who are making smooth their tongue, And they affirm — an affirmation.
Behold, I [am] against the prophets,” || A declaration of YHWH, || “Who are making their tongue smooth, || And they affirm—an affirmation.
Behold, I am against the prophets, saith the Lord, that use their own word, and say, [The Lord] saith.
See, I am against the prophets—this is Yahweh's declaration—who use their tongues to prophesy proclamations.
From the Latin
Behold I am against the prophets, saith the Lord: who use their tongues, and say: The Lord saith it.
Simplified
Pay attention to this, declares the Lord. I'm opposed to those prophets who make up their own stories and then announce, “This is what the Lord says.”
See, I am against the prophets, says the Lord, who let their tongues say, He has said.
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 show significant agreement in the core message of Jeremiah 23:31, with six of the nine words matched. However, the Septuagint's word order and phrasing differ, indicating a unique interpretative approach while maintaining the essential warning against false prophets.
הִנְנִ֥י עַל־ הַנְּבִיאִ֖ם נְאֻם־ יְהוָ֑ה הַלֹּקְחִ֣ים לְשׁוֹנָ֔ם וַֽיִּנְאֲמ֖וּ נְאֻֽם׃
6 of the 9 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 23:31
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part | Suff — Particle · suffixHTj/Sp1bs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God’s Spirit, were…
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
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3mp
נָאַם (na'am) is a verb meaning to prophesy or to speak as a prophet. It is derived from a primitive root that implies whispering or uttering an oracle. The primary usage is found in the Qal form, as noted in Jeremiah 23:31, where it refers to the act of delivering a prophecy.
[נָאַם] vb. denom. utter a prophecy, speak as prophet;—Qal Je 23:31
ref
H5001 נָאַם vb. denom. utter a prophecy, speak as prophet
5001 na'am naw-am'
a primitive root; properly, to whisper, i.e. (by implication)
to utter as a oracle:--say.
נָאַם (na.am) — to prophesy.
1) to prophesy, utter a prophecy, speak as prophet, say
1a) (Qal) to utter a prophecy, speak as prophet
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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 absoluteHNcmsa