Jeremiah 32:16 — Word Study
WLCוָאֶתְפַּלֵּ֖ל אֶל־ יְהוָ֑ה אַחֲרֵ֤י תִתִּי֙ אֶת־ סֵ֣פֶר הַמִּקְנָ֔ה אֶל־ בָּר֥וּךְ בֶּן־ נֵרִיָּ֖ה לֵאמֹֽר׃
BSAAfterʼachar [following, subsequent to] I had givennâthan [delivered, transferred] the deedçêpher [scroll, written document] of purchasemiqnâh [acquisition, buying] toʼêl BaruchBârûwk [blessed] sonbên of NeriahNêrîyâh I prayedpâlal▸ [to intercede, to ask] toʼêl the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| וָאֶתְפַּלֵּ֖ל | and I prayed | Verb, Hithpael, sequential imperfect first person common singular |
| אֶל־ | to | Preposition |
| יְהוָ֑ה | Yahweh | Noun proper |
| אַחֲרֵ֤י | after | Prep |
| תִתִּי֙ | gave I | Verb qal infinitive construct common, suffix |
| אֶת־ | the object marker | Particle |
| סֵ֣פֶר | [the] document of | Noun common, masculine singular construct |
| הַמִּקְנָ֔ה | the purchase | Particle, noun common feminine singular absolute |
| אֶל־ | to | Preposition |
| בָּר֥וּךְ | Baruch | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| נֵרִיָּ֖ה | Neriah | Noun proper masculine |
| 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 | After I had given the deed of purchase to Baruch son of Neriah, I prayed to the LORD: |
| KJV | ¶ Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying, |
| ASV | Now after I had delivered the deed of the purchase unto Baruch the son of Neriah, I prayed unto Jehovah, saying, |
| YLT | And I pray unto Jehovah — after my giving the purchase-book unto Baruch son of Neriah — saying, |
| WEB | Now after I had delivered the deed of the purchase to Baruch the son of Neriah, I prayed to Yahweh, saying, |
| BBE | Now after I had given the paper to Baruch, the son of Neriah, I made my prayer to the Lord, saying, |
The translations agree on the rendering of וָאֶתְפַּלֵּ֖ל as prayed.
The sentence begins with a temporal clause followed by the main action of praying, indicating a clear sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּלַל
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 32:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jeremiah's Purchase and Prayergenerated
Jeremiah 32:16 describes a moment after Jeremiah gives a deed of purchase to Baruch, his scribe and friend. Following this act, Jeremiah turns to God in prayer, indicating the importance of divine guidance and reassurance in the midst of his actions. This context highlights the connection between human decisions and divine oversight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 12:1 | Righteous are You, O LORD, when I plead before You. Yet about Your judgments I wish to contend with You: Why does the way of the wicked prosper? Why do all the faithless live at ease? |
| 2 | Genesis 32:9–12 | Then Jacob declared, “O God of my father Abraham, God of my father Isaac, the LORD who told me, ‘Go back to your country and to your kindred, and I will make you prosper,’ |
| 3 | 2 Samuel 7:18–25 | Then King David went in, sat before the LORD, and said, “Who am I, O Lord GOD, and what is my house, that You have brought me this far? |
| 4 | Ezekiel 36:35–37 | Then they will say, ‘This land that was desolate has become like the garden of Eden. The cities that were once ruined, desolate, and destroyed are now fortified and inhabited.’ |
| 5 | Philippians 4:6–7 | Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — וָאֶתְפַּלֵּ֖ל, va.'et.pa.Lelgenerated
The verb פָּלַל (palal) is in the Hithpael stem, indicating a reflexive action, suggesting Jeremiah is not just praying but interceding. This form emphasizes personal involvement in the act of prayer, which can be seen as both a plea and a request for divine favor.
The word carries a sense of mediation, showing how prayer functions as a bridge between human actions and God's will. Jeremiah's prayer comes after a significant transaction, reflecting a common biblical theme where prayer accompanies important decisions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses prayed for וָאֶתְפַּלֵּ֖ל.
Sentence Structuregenerated
The main verb וָאֶתְפַּלֵּ֖ל governs the sentence, indicating the action of praying. The structure includes a prepositional phrase indicating direction towards God, followed by the object of the deed given, and concludes with the subject of the prayer.
This arrangement emphasizes the sequence of events: first the act of giving, then the act of praying, which reflects a natural progression in Jeremiah's actions.
Septuagint Backgroundgenerated
The Septuagint translates וָאֶתְפַּלֵּ֖ל as προσευχάμην, which means 'I prayed'. This choice aligns closely with the Hebrew meaning but may suggest a slightly more formal or structured approach to prayer.
The translation shows continuity in the act of prayer, emphasizing its significance in the context of Jeremiah's actions.
In plain words — the whole versegenerated
Jeremiah 32:16 recounts how Jeremiah gave a deed of purchase to Baruch, son of Neriah, and then prayed to the LORD. This shows Jeremiah's reliance on God after significant actions, reflecting the importance of seeking divine guidance.
Frequently Asked Questionsgenerated
Jeremiah's prayer signifies his dependence on God for guidance and support after taking important actions, such as the purchase of land.
Baruch is Jeremiah's scribe and friend, who assists him in his prophetic ministry, particularly in recording important events.
The deed of purchase signifies hope for the future restoration of Israel, as God promises that fields will again be bought in the land.
Yahweh represents the covenant name of God, emphasizing His relationship with Israel and His faithfulness to His promises.
Reflection Questionsgenerated
- In what ways do I seek God's guidance after making significant decisions?
- How can I incorporate prayer into my daily actions and decisions?
- What does it mean to me that God is referred to as Yahweh in this context?
- How can I support others in their moments of decision-making through prayer?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the significance of Jeremiah's prayer following the deed of purchase, highlighting the prophet's relationship with God.
And I prayed to the Lord after I had delivered the book of possession to Baruch the son of Neriah, saying: Alas, alas, alas, O Lord God (or who you are, O Lord God).Early Church Fathers on Jeremiah 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 32:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow when I had delivered the evidence of the purchase unto Baruch the son of Neriah,.... When he had finished his worldly business, and which yet was by a divine order, and to answer a divine
Read John Gill on Jeremiah 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying, Jeremiah, not comprehending how God's threat of, destroying Judah could be
Read Robert Jamieson on Jeremiah 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat he prayed for the matter of his prayer in the following verses will inform us; but it should seem by it that he was not without his perplexities; though he yielded an absolute obedience to God’ s command, yet he prayeth for a clearer revelation of his meaning in this thing.
Read Matthew Poole on Jeremiah 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 32:16 Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,Ver. 16. I prayed unto the Lord, saying.] His heart began to boil with unbelief and carnal reasonings; he therefore setteth himself to pray down those distempers. As a man may sleep out his drunkenness, so he may pray away his perturbations. It was Job’ s restraining of prayer, Eliphaz thought, that made him so far to forget himself, and to extravagant.
Read John Trapp on Jeremiah 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) I prayed unto the Lord.—The prophet, it is obvious, records his own prayer. Nowhere, perhaps—the prayer of Ezra (Ezra 9:5-15), of Hezekiah (Isaiah 37:16-20), of Daniel (Daniel 9:4-19), being the nearest parallels—do the writings of the Old Testament present us with so striking an example of the manner in which a devout Israelite poured out his heart to God, dwelling on the greatness of His attributes—praying for himself, interceding for his people.
Read Charles John Ellicott on Jeremiah 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. I prayed unto the Lord] And what a prayer! What weight of matter, sublimity of expression, profound veneration, just conception, Divine unction, powerful pleading, and strength of faith! Historical, without flatness; condensed, without obscurity; confessing the greatest of crimes against the most righteous of Beings, without despairing of his mercy, or presuming on his goodness: a confession that, in fact, acknowledges that God's justice should smite and destroy, had not his infinite goodness said, I will pardon and spare.
Read AdamClarke on Jeremiah 32 →CambridgeThe Cambridge Bible for Schools and Colleges16–27. See introd. summary to the section.
Read Cambridge on Jeremiah 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible’S PRAYER FOR FULLER , Jeremiah 32:16-23.16. The transaction was in itself very simple and intelligible, and the reason for it is plainly set forth.
Read Daniel Denison Whedon on Jeremiah 32 →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
After I had given the deed of purchase to Baruch son of Neriah, I prayed to the LORD:
Now after I had delivered the deed of the purchase to Baruch the son of Neriah, I prayed to Yahweh, saying,
After I had given the deed of purchase to Baruch son of Neriah, I prayed to the LORD:
“After I had given the copies of the deed of purchase to Baruch son of Neriah, I prayed to the Lord,
Tyndale line
¶ Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,
Now after I had delivered the deed of the purchase unto Baruch the son of Neriah, I prayed unto Jehovah, saying,
Now after I had delivered the deed of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,
Now when I had delivered the evidence of the purchase to Baruch the son of Neriah, I prayed to the LORD, saying,
Now when I had deliuered the booke of the possession vnto Baruch, the sonne of Neriah, I prayed vnto the Lord, saying,
Strictly literal
And after I had given the writing of the purchase unto Baruch the son of Nerijah, I prayed unto Jehovah saying,
And I pray unto Jehovah — after my giving the purchase-book unto Baruch son of Neriah — saying,
And I pray to YHWH after my giving the purchase scroll to Baruch son of Neriah, saying,
And I prayed to the Lord after I had delivered the deed of the purchase unto Baruch the son of Neriyah, saying,
After I gave the receipt of purchase to Baruch son of Neriah, I prayed to Yahweh and said,
From the Latin
And after I had delivered the deed of purchase to Baruch the son of Neri, I prayed to the Lord, saying:
Simplified
After I had given the deed of sale to Baruch son of Neriah, I prayed to the Lord:
Now after I had given the paper to Baruch, the son of Neriah, I made my prayer to the Lord, 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 their wording for this verse, with 12 of the 13 words matched. The Septuagint's structure differs, but the essential meaning remains intact.
וָאֶתְפַּלֵּ֖ל אֶל־ יְהוָ֑ה אַחֲרֵ֤י תִתִּי֙ אֶת־ סֵ֣פֶר הַמִּקְנָ֔ה אֶל־ בָּר֥וּךְ בֶּן־ נֵרִיָּ֖ה לֵאמֹֽר׃
12 of the 13 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 32:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
פָּלַל (palal) is a Hebrew verb that primarily means to intervene or interpose, with a significant focus on the act of praying. It encompasses various forms, including mediation and judgment, particularly in the Piel and Hithpael stems, which emphasize intercession and supplication. The entries suggest a connection to both personal and communal prayer, though no specific Old Testament verses are cited.
[פָּלַל] 84 vb. prob. intervene, interpose
Pi. mediate, judge
Hithp.
specif. intercede
gen. pray
pray
of poetical, liturgical prayer
base
H6419 פָּלַל prob. intervene, interpose
6419 palal paw-lal'
a primitive root; to judge (officially or mentally); by
extension, to intercede, pray:--intreat, judge(-ment), (make)
pray(-er, -ing), make supplication.
פָּלַל (pa.lal) — to pray.
1) to intervene, interpose, pray
1a) (Piel) to mediate, judge
1b)(Hithpael)
1b1) to intercede
1b2) to pray
Conj | V-Hithpael-ConsecImperf-1cs — Verb · Hithpael · sequential imperfect first person common singularHc/Vtw1cs
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
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 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
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Inf-a | Suff — Verb qal infinitive construct common · suffixHVqcc/Sp1bs
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
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
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…
מִקְנָה (miqnah) refers to a purchase or acquisition, often indicating a piece of property or the price paid for it. The term encompasses the concept of possession gained through buying, as noted in various lexicons. It is derived from a related root, מָכַר (makhar), which means to sell.
מִקְנָה n.f. purchase
purchase
purchase-price
possession (gained by purchase)
base
H4736 מִקְנָה purchase . purchase
. purchase-price
. possession (gained by purchase)
4736 miqnah mik-naw'
feminine of 4735; properly, a buying, i.e. acquisition;
concretely, a piece of property (land or living); also the sum
paid:--(he that is) bought, possession, piece, purchase.
see HEBREW for 04735
מִקְנָה (miq.nah) — purchase.
1) purchase
1a) purchase
1b) purchase-price
1c) possession (gained by purchase)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
pur'-chats: In modern English, "to acquire by payment," in Elizabethan English, "to acquire" by any means. In the Old Testament, the King James Version has used "purchase" to represent qanah, and its derivatives (verb and noun), except in Le 25:33, where the word is ga'al (the Revised Version (British and American) "redeem"). In the New Testament the noun does not occur and the verb is used for ktaomai, in Ac 1:18; 8:20, and peripoieo, in Ac 20:28; 1Ti 3:13. But none of these words connotes the payment of a price, so that the Revised Version (British and American) has kept the word only in Ac 20:28 (margin "acquired")…
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
בָּרוּךְ (Baruwk) means 'blessed' and refers to a name associated with several individuals in the Old Testament. These include Baruch, the friend and scribe of Jeremiah, and priests involved in rebuilding Jerusalem after the Exile. The word is derived from a passive participle form, indicating a state of being blessed.
בָּרוּךְ n.pr.m. (blessed)
friend and amanuensis of Jeremiah
a priest, son of Zabbai (Zaccai)
son of Colhozeh, of the tribe of Judah
base
H1263 בָּרוּךְ
1263 Baruwk baw-rook'
passive participle from 1288; blessed; Baruk, the name of
three Israelites:--Baruch.
see HEBREW for 01288
בָּרוּךְ (ba.rukh) — Baruch.
A man living at the time of Exile and Return, only mentioned at Neh.3.20;
son of: Zabbai (H2079H)
§ Baruch = "blessed"
1) friend, amanuensis, and faithful attendant of Jeremiah
2) a priest, the son of Zabbai who assisted Nehemiah in rebuilding the walls of Jerusalem
3) a priest, or family of priests, who signed the covenant with Nehemiah
4) son of Col-hozeh, a descendant of Perez or Pharez, the son of Judah
בָּרוּךְ (ba.rukh) — Baruch.
A man living at the time of Exile and Return, only mentioned at Neh.10.6
§ Baruch = "blessed"
1) friend, amanuensis, and faithful attendant of Jeremiah
2) a priest, the son of Zabbai who assisted Nehemiah in rebuilding the walls of Jerusalem
3) a priest, or family of priests, who signed the covenant with Nehemiah
4) son of Col-hozeh, a descendant of Perez or Pharez, the son of Judah
בָּרוּךְ (ba.rukh) — Baruch.
N-proper — Noun proper masculineHNpm
ba'-ruk, bar'-uk (baruk; Barouch, "blessed"):
(1) Son of Neriah and brother of Seraiah, King Zedekiah's chamberlain (Jer 51:59). He was the devoted friend (Jer 32:12), the amanuensis (36:4 ff,32) and faithful attendant (36:10 ff; Josephus, Ant, X, vi, 2) of the prophet Jeremiah. He seems to have been of noble family (see Ant, X, ix, 1; compare Jer 51:59; Baruch 1:1). He was also according to Josephus a man of unusual acquirements (Ant., X, ix, 1). He might have risen to a high position and seemed conscious of this, but under Jeremiah's influence (see Jer 45:5) he repressed his ambition, being content to throw in his lot with the great prophet whose secretary and companion…
Baruch
Blessed. (1.) The secretary of the prophet Jeremiah (32:12; 36:4). He was of the tribe of Judah (51:59). To him Jeremiah dictated his prophecies regarding the invasion of the Babylonians and the Captivity. These he read to the people from a window in the temple in the fourth year of the reign of Jehoiakim, king of Judah (Jer. 36). He afterwards read them before the counsellors of the king at a private interview; and then to the king himself, who, after hearing a part of the roll, cut it with a penknife, and threw it into the fire of his winter parlour, where he was sitting.
During the siege of Jerusalem by Nebuchadnezzar, he was the keeper of the deed of purchase Jeremiah had made of the territory of Hanameel (Jer. 32:12). Being accused by his enemies of favouring the Chaldeans, he was cast, with Jeremiah, into prison, where he…
(blessed). Son of Neriah, the friend, (Jeremiah 32:12) amanuensis, (Jeremiah 26:4-32) and faithful attendant of Jeremiah. (Jeremiah 36:10) ff. (B.C. 603.) He was of a noble family, comp. (Jeremiah 51:59) Bar. 1:1, and of distinguished acquirements. His enemies accused him of influencing Jeremiah in favor of the Chaldaeans, (Jeremiah 43:3) cf. Jere 27:13 And he was imprisoned until the capture of Jerusalem, B.C. 586. By the permission of Nebuchadnezzar he remained with Jeremiah at Mizpeh, Jos. Ant. x.9, 1, but was afterwards forced to go down to Egypt. (Jeremiah…
1. The son of Neriah, of a distinguished family in the tribe of Judah. He was the faithful friend of Jeremiah. About 605 B. C. he wrote down, from the lips of Jeremiah, all the divine messages to that prophet, and subsequently read them to the people, and again to certain princes. These last took the book, and soon made known its contents to king Jehoiakim, who impiously destroyed it. Baruch wrote it down a second time as before, with some additions, Jer 36:1- 32.
He is supposed by some to have accompanied his brother Seraiah to Babylon, with the predictions of Jeremiah respecting that city, Jer 51:59-64. He afterwards shared the persecution of the prophet, was imprisoned with him, and forced to go to Egypt with the rebellious Jews,
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נֵרִיָהוּ (Neriyah) is a Hebrew name meaning 'light of Jah' or 'lamp of Jehovah.' It refers to an Israelite mentioned during the Divided Monarchy, specifically as the father of Baruch and Seraiah. The name is derived from the roots for 'light' and 'Jah,' indicating a connection to divine illumination.
נֵרִיָהוּ, נֵרִיָּה n.pr.m. father of Baruch = father of Seraiah
base
H5374 נֵרִיָהוּ, נֵרִיָּה, נֵרִיָּהוּ
5374 Neriyah nay-ree-yaw'
or Neriyahuw {nay-ree-yaw'-hoo}; from 5216 and 3050; light of
Jah; Nerijah, an Israelite:--Neriah.
see HEBREW for 05216
see HEBREW for 03050
נֵרִיָהוּ (ne.riy.yah) — Neriah.
A man living at the time of Divided Monarchy, first mentioned at Jer.32.12;
son of: Mahseiah (H4271);
father of: Baruch (H1263J), Seraiah (H8304N)
§ Neriah = "lamp of Jehovah"
son of Maaseiah and father of Baruch and Seraiah
N-proper — Noun proper masculineHNpm
ne-ri'-a (neriyah, "whose lamp is Yah"): The father of Seraiah and of Baruch, Jeremiah's friend and secretary (Jer 32:12,16; 36:4,8,32; 43:3). In Baruch 1:1 the Greek form of the name, Ner(e)ias, is given, and this shortened, Neri, occurs in the genealogy of Jesus Christ.
(lamp of Jehovah), the son of Maaseiah and father of Baruch and Seraiah.
light; lamp of the Lord
→ Father of Baruch Jer 32:12
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