Jeremiah 28:12 — Word Study
WLCוַיְהִ֥י דְבַר־ יְהוָ֖ה אֶֽל־ יִרְמְיָ֑ה אַ֠חֲרֵי שְׁב֞וֹר חֲנַנְיָ֤ה הַנָּבִיא֙ אֶת־ הַמּוֹטָ֔ה מֵעַ֗ל צַוַּ֛אר יִרְמְיָ֥ה הַנָּבִ֖יא לֵאמֹֽר׃
BSABut shortly afterʼachar [following, subsequent to] HananiahChănanyâh [God has favored] the prophetnâbîyʼ [one who speaks for God] had brokenshâbar [shattered, severed] the yokemôwṭâh offʻal [from, away from] [his] necktsavvâʼr [the part of the body that supports the head] the worddâbâr [message, declaration] of the LORDYᵉhôvâh [Yehovah, the self-existent God] camehâyâh▸ toʼêl JeremiahYirmᵉyâh [whom Jehovah has appointed]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֥י | and it came | Verb, Qal, sequential imperfect third person masculine singular |
| דְבַר־ | [the] word of | Noun common, masculine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֶֽל־ | to | Preposition |
| יִרְמְיָ֑ה | Jeremiah | Noun proper masculine |
| אַ֠חֲרֵי | after | Prep |
| שְׁב֞וֹר | broke | Verb, Qal, infinitive construct common |
| חֲנַנְיָ֤ה | Hananiah | Noun proper masculine |
| הַנָּבִיא֙ | the prophet | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| הַמּוֹטָ֔ה | the yoke-bar | Particle, noun common feminine singular absolute |
| מֵעַ֗ל | from on | Preposition, preposition |
| צַוַּ֛אר | [the] neck of | Noun common, masculine singular construct |
| יִרְמְיָ֥ה | Jeremiah | Noun proper masculine |
| הַנָּבִ֖יא | the prophet | Particle, noun common masculine singular absolute |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But shortly after Hananiah the prophet had broken the yoke off his neck, the word of the LORD came to Jeremiah: |
| KJV | ¶ Then the word of the LORD came unto Jeremiah the prophet, after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying, |
| ASV | Then the word of Jehovah came unto Jeremiah, after that Hananiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying, |
| YLT | And there is a word of Jehovah unto Jeremiah after the breaking, by Hananiah the prophet, of the yoke from off the neck of Jeremiah the prophet, saying, |
| WEB | Then Yahweh’s word came to Jeremiah, after Hananiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying, |
| BBE | Then after the yoke had been broken off the neck of the prophet Jeremiah by Hananiah the prophet, the word of the Lord came to Jeremiah, saying, |
Where they part company is שְׁב֞וֹר — see How Translations Differ.
The sentence is structured with a main clause followed by a subordinate phrase, emphasizing the timing of the LORD's message.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 28:12
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 Message to Jeremiahgenerated
Jeremiah 28:12 shows the moment when the word of the LORD comes to Jeremiah after Hananiah, a prophet who falsely claimed to break the yoke of Babylonian oppression, has acted. This context highlights the tension between true and false prophecy in Jeremiah's time, illustrating the consequences of misleading declarations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 1:2 | The word of the LORD came to Jeremiah in the thirteenth year of the reign of Josiah son of Amon king of Judah, |
| 2 | Jeremiah 29:30 | Then the word of the LORD came to Jeremiah: |
| 3 | 2 Kings 20:4 | Before Isaiah had left the middle courtyard, the word of the LORD came to him, saying, |
| 4 | 1 Chronicles 17:3 | But that night the word of God came to Nathan, saying, |
| 5 | Daniel 9:2 | in the first year of his reign, I, Daniel, understood from the sacred books, according to the word of the LORD to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְהוָ֖ה, Yah.wehgenerated
The name יְהוָה (Yahweh) refers to the self-existent God, emphasizing His eternal and unchanging nature. This name is foundational in the Hebrew Bible, often associated with God's covenant relationship with Israel.
In this verse, the use of יְהוָה underscores the authority and seriousness of the message being delivered to Jeremiah, contrasting the false claims made by Hananiah.
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 finite verb יְהִ֥י governs the whole verse, indicating the coming of the word of the LORD. The structure includes a main clause followed by a series of phrases that detail the context and action.
The sentence begins with the conjunction and follows with a sequence that describes the events leading to the message, emphasizing the timing and significance of the LORD's word.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֖ה as κυρίου, maintaining the reverence for God's name. This choice reflects the continuity of meaning across the Hebrew and Greek texts.
The Greek word ἐγένετο is used for וַיְהִ֥י, indicating a narrative progression, which aligns with the Hebrew's implication of events unfolding.
In plain words — the whole versegenerated
Jeremiah 28:12 tells us that after Hananiah the prophet broke the yoke from Jeremiah's neck, the word of the LORD came to Jeremiah. This emphasizes the significance of God's message following a false prophecy.
Frequently Asked Questionsgenerated
The yoke represents oppression and burden, specifically the Babylonian rule that Hananiah falsely claimed to have broken.
It highlights the contrast between God's true message and the false claims of Hananiah, reinforcing the authority of God's word.
Jeremiah serves as the true prophet who receives God's message, standing in opposition to the false prophet Hananiah.
It illustrates the ongoing struggle between true and false prophecy and God's commitment to communicate with His people through His chosen prophets.
Reflection Questionsgenerated
- In what ways do I see false messages or teachings in my own life today?
- How can I discern between true and false prophets or messages?
- What does it mean for me to receive and respond to God's word in my life?
- How can I support those who are speaking truth in a world filled with falsehood?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 28:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the word of the Lord came to Jeremiah [the prophet],.... When in his own house or apartment, to which he retired; and this came to him either in a vision or dream, or by some articulate voice,
Read John Gill on Jeremiah 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the word of the LORD came unto Jeremiah the prophet, after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying, No JFB commentary on this verse.
Read Robert Jamieson on Jeremiah 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSome time after this, God taking notice of the affront put upon his prophet Jeremiah, for faithfully discharging the message with which he had intrusted him, revealeth his mind unto Jeremiah, that he might declare it unto the people, and particularly to this false prophet.
Read Matthew Poole on Jeremiah 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 28:12 Then the word of the LORD came unto Jeremiah [the prophet], after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying,Ver. 12. After that Hananiah had broken the yoke.] Which he looked upon as an eyesore while it was whole, and a real contradiction to his false predictions.
Read John Trapp on Jeremiah 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Then the word of the Lord . . .—The narrative suggests the thought of a time of silent suffering and of prayer, to which the “word of the Lord” came as an answer. And that word declared, keeping to the same symbolism as before, that all attempts at resistance to the power which was for the time the scourge, and therefore the servant, of Jehovah, would only end in a more bitter and aggravated bondage. In the “iron yoke” we have an echo of Deu 28:48.
Read Charles John Ellicott on Jeremiah 28 →CambridgeThe Cambridge Bible for Schools and Colleges12–17. Jeremiah’s emphatic contradiction of Hananiah’s forecast.
Read Cambridge on Jeremiah 28 →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
But shortly after Hananiah the prophet had broken the yoke off his neck, the word of the LORD came to Jeremiah:
Then Yahweh’s word came to Jeremiah, after Hananiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying,
But shortly after Hananiah the prophet had broken the yoke off his neck, the word of the LORD came to Jeremiah:
But shortly after the prophet Hananiah had broken the yoke off the prophet Jeremiah’s neck, the Lord spoke to Jeremiah.
Tyndale line
¶ Then the word of the LORD came unto Jeremiah the prophet, after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying,
Then the word of Jehovah came unto Jeremiah, after that Hananiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying,
Then the word of the LORD came unto Jeremiah, after that Hananiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying,
Then the word of the LORD came to Jeremiah, after Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying,
Then the word of the Lord came vnto Ieremiah the Prophet, (after that Hananiah the Prophet had broken the yoke from the necke of the Prophet Ieremiah) saying,
Strictly literal
And the word of Jehovah came unto Jeremiah, after that the prophet Hananiah had broken the yoke from off the neck of the prophet Jeremiah, saying,
And there is a word of Jehovah unto Jeremiah after the breaking, by Hananiah the prophet, of the yoke from off the neck of Jeremiah the prophet, saying,
And there is a word of YHWH to Jeremiah after the breaking, by Hananiah the prophet, of the yoke from off the neck of Jeremiah the prophet, saying,
Then came the word of the Lord unto Jeremiah, after Chananyah the prophet had broken the yoke-bar from off the neck of Jeremiah the prophet, saying,
After Hananiah the prophet had broken the yoke from the neck of Jeremiah the prophet, the word of Yahweh came to Jeremiah, saying,
From the Latin
And Jeremias the prophet went his way. And the word of the Lord came to Jeremias, after that Hananias the prophet had broken the chain from off the neck of Jeremias the prophet, saying:
Simplified
However, right after Hananiah the prophet had broken the yoke from his neck, a message of the Lord came to Jeremiah:
Then after the yoke had been broken off the neck of the prophet Jeremiah by Hananiah the prophet, the word of the Lord came to Jeremiah, saying,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with the Septuagint providing a different word order and some variations in articles. However, the core message remains intact across both texts.
וַיְהִ֥י דְבַר־ יְהוָ֖ה אֶֽל־ יִרְמְיָ֑ה אַ֠חֲרֵי שְׁב֞וֹר חֲנַנְיָ֤ה הַנָּבִיא֙ אֶת־ הַמּוֹטָ֔ה מֵעַ֗ל צַוַּ֛אר יִרְמְיָ֥ה הַנָּבִ֖יא לֵאמֹֽר׃
11 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 28:12
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
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 אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmpc
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
חֲנַנְיָ֫הוּ (Chananyah) means 'God has favored' and refers to various individuals in the Old Testament, including a companion of Daniel, a captain in Uzziah's army, and a false prophet during Jeremiah's time. The name appears in multiple contexts, indicating its use among several postexilic figures. Notably, it is associated with thirteen Israelites, reflecting its popularity.
חֲנַנְיָ֫הוּ, חֲנַנְיָה n.pr.m. (י׳ hath been gracious)
father of a prince under Jehoiakim
captain of Uzziah's army
chief of one of the divisions of musicians of David
a false prophet of Jeremiah's time
one of the three companions of Daniel
grandfather of an officer of the guard in Jeremiah's time
a son of Zerubbabel
a Benjamite
various postexilic persons
base
חֲנַנְיָה n.pr.m. (= BH id. [h.dz.ao] 5);—Dn 2:17.
done
H2608a חֲנַנְיָ֫הוּ, חֲנַנְיָה (י׳ hath been gracious) . father of a prince under Jehoiakim
. captain of Uzziah's army
. chief of one of the divisions of musicians of David
. a false prophet of Jeremiah's time
. one of the three companions of Daniel
. grandfather of an officer of the guard in Jeremiah's time
. a son of Zerubbabel
. a Benjamite
. various postexilic persons
H2608b חֲנַנְיָה (= BH id. [2608a] 5)
2608 Chananyah khan-an-yaw'
or Chananyahuw {khan-an-yaw'-hoo}; from 2603 and 3050; Jah
has favored; Chananjah, the name of thirteen
Israelites:--Hananiah.
see HEBREW for 02603
see HEBREW for 03050
חֲנַנְיָ֫הוּ (cha.nan.yah) — Hananiah.
A man living at the time of Divided Monarchy, first mentioned at Jer.28.1;
son of: Azzur (H5809H)
§ Hananiah = "God has favoured"
1) the godly friend of Daniel whom Nebuchadnezzar renamed Shadrach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord. See also, 'Shadrach' (H07714 or H07715)
2) one of the 14 sons of Heman and chief of the 16th course
3) a general in the army of King Uzziah
4) father of Zedekiah in the time of Jehoiakim
5) son of Azur, a Benjamite of Gibeon and a false prophet in the reign of Zedekiah king of Judah
N-proper — Noun proper masculineHNpm
han-a-ni'-a (chananyahu, chananyah; Ananias; also with aspirate, "Yahweh hath been gracious"): This was a common name in Israel for many centuries.
(1) A Benjamite (1Ch 8:24).
(2) A captain of Uzziah's army (2Ch 26:11).
(3) Father of one of the princes under Jehoiakim (Jer 36:12).
(4) One of the sons of Heman and leader of the 16th division of David's musicians (1Ch 25:4,23).
(5) Grandfather of the officer of the guard which apprehended Jeremiah on a charge of desertion (Jer 37:13).
(6) A false prophet of Gibeon, son of Azzur, who opposed Jeremiah, predicting that the yoke of Babylon would be broken in two years, and that…
Hananiah
Jehovah has given. (1.) A chief of the tribe of Benjamin (1 Chr. 8:24). (2.) One of the sons of Heman (1 Chr. 25:4,23). (3.) One of Uzziah’s military officers (2 Chr. 26:11). (4.) Grandfather of the captain who arrested Jeremiah (Jer. 37:13). (5.) Jer. 36:12. (6.) Neh. 10:23. (7.) Shadrach, one of the “three Hebrew children” (Dan. 1; 6:7). (8.) Son of Zerubbabel (1 Chr. 3:19, 21). (9.) Ezra 10:28. (10.) The “ruler of the palace; he was a faithful…
(gift of God). One of the fourteen sons of Heman, and chief of the sixteenth course of singers. (1 Chronicles 25:4,5,23) (B.C. 1014.) A general in the army of King Uzziah. (2 Chronicles 26:11) Father of Zedekiah, in the reign of Jehoiakim. (B.C. before 605.) Son of Azur, a Benjamite of Gibeon and a false prophet in the reign of Zedekiah king of Judah. In the fourth year of his reign, B.C. 595, Hananiah withstood Jeremiah the prophet, and publicly prophesied in the temple that within two years Jeconiah and all his fellow captives with the vessels of the Lord’s house, should be brought back to Jerusalem. (Jeremiah 28:1) ... Hananiah corroborated his prophecy by taking from off the neck of Jeremiah the yoke which he wore by…
1. A false prophet of Gibeon, who for his impious hardihood was overtaken with speedy death, according to the word of God, Jer 28:15-17.
2. The Hebrew name of Shadrach.
3. A pious and faithful officer under Nehemiah, Ne 7:2.
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-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
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
מוֹטָה (mowtah) refers to a pole or bar used in a yoke, with implications of oppression in a figurative sense. It is derived from the related word for 'pole' and is noted to be mostly used in later texts of the Old Testament.
מוֹטָה n.f. pole, bar of yoke, mostly late
base
H4133 מוֹטָה pole, bar of yoke, mostly late
4133 mowtah mo-taw'
feminine of 4132; a pole; by implication, an ox-bow; hence,
a yoke (either literal or figurative):--bands, heavy, staves,
yoke.
see HEBREW for 04132
מוֹטָה (mo.tah) — yoke.
1) pole, bar of yoke
1a) pole
1b) bar of yoke
1b1) of oppression (fig.)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Bar
Used to denote the means by which a door is bolted (Neh. 3:3); a rock in the sea (Jonah 2:6); the shore of the sea (Job 38:10); strong fortifications and powerful impediments, etc. (Isa. 45:2; Amos 1:5); defences of a city (1 Kings 4:13). A bar for a door was of iron (Isa. 45:2), brass (Ps. 107:16), or wood (Nah. 3:13).
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 | Prep — Preposition · prepositionHR/R
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
The Hebrew word צַוָּאר (*tsavvar*) primarily means 'neck' or 'back of the neck,' and can refer to both humans and animals. It is related to the word צַוָּרוֹן (*tsavvaron*), which means 'necklace,' as noted in Song of Solomon 4:9. The term is derived from a root meaning 'binding,' suggesting a connection to burdens carried on the neck.
צַוָּאר n.m. neck, back of neck
base
[צַוָּרוֹן] n.[m.]pl. necklace;—sf. Ct 4:9.
ref
H6677a צַוָּאר neck, back of neck H6677b צַוָּרוֹן n. [m.] pl. necklace
6677 tsavva'r tsav-vawr'
or tsavvar (Nehemiah 3:5) {tsav-vawr'}; or tsavvaron (Song of
Solomon 4:9) {tsav-vaw-rone'}; or (feminine) tsavva.rah (Micah
2:3) {tsav-vaw-raw'}; intensively from 6696 in the sense of
binding; the back of the neck (as that on which burdens are
bound):--neck.
see HEBREW for 06696
צַוָּאר (tsav.var) — neck.
1) neck, back of neck
1a) neck, back of neck (of man)
1b) neck (of animals)
Aramaic equivalent: tsav.var (צַוַּאר "neck" H6676)
צַוָּרוֹן (tsav.va.ron) — necklace.
necklace
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…
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"
HNpm — 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
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)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc