Jeremiah 33:3 — Word Study
WLCקְרָ֥א אֵלַ֖י וְאֶעֱנֶ֑ךָּ וְאַגִּ֧ידָה לְּךָ֛ גְּדֹל֥וֹת וּבְצֻר֖וֹת לֹ֥א יְדַעְתָּֽם׃ ס
BSACallqârâʼ [cry out, invoke] to Meʼêl and I will answerʻânâh [respond, give an account] and shownâgad [reveal, declare] greatgâdôwl [mighty, wonderful] and unsearchable thingsbâtsar [difficult, secret, matters, truths] you do notlôʼ knowyâdaʻ■ [are unaware of, have not discovered]
| Greek | English | Parsing |
|---|---|---|
| קְרָ֥א | call | Verb, Qal, imperative second person masculine singular |
| אֵלַ֖י | to me | Preposition, suffix |
| וְאֶעֱנֶ֑ךָּ | and I will answer you | Conjunction, verb qal first person common singular, suffix |
| וְאַגִּ֧ידָה | and I will tell | Conjunction, verb hiphil infinitive construct first person common singular |
| לְּךָ֛ | to you | Preposition, suffix |
| גְּדֹל֥וֹת | great [things] | Adj |
| וּבְצֻר֖וֹת | and incomprehensible [things] | Conjunction |
| לֹ֥א | [which] not | Particle |
| יְדַעְתָּֽם׃ ס | you know them | Verb qal perfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Call to Me, and I will answer and show you great and unsearchable things you do not know. |
| KJV | Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not. |
| ASV | Call unto me, and I will answer thee, and will show thee great things, and difficult, which thou knowest not. |
| YLT | Call unto Me, and I do answer thee, yea, I declare to thee great and fenced things — thou hast not known them. |
| WEB | ‘Call to me, and I will answer you, and will show you great and difficult things, which you don’t know.’ |
| BBE | Let your cry come to me, and I will give you an answer, and let you see great things and secret things of which you had no knowledge. |
The translations agree on the essential meaning of the verse, emphasizing God's invitation to call and His promise to respond.
The sentence is structured around a main verb with several clauses that elaborate on the promise of God's response.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 33:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Promise of Revelationgenerated
Jeremiah 33:3 is a call to the people of Israel to reach out to God during their time of trouble. The context reveals God's desire to communicate with His people, promising to answer and disclose significant truths that they have yet to discover. This passage emphasizes the relationship between God and His people, highlighting His readiness to guide them through their challenges.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 29:12 | Then you will call upon Me and come and pray to Me, and I will listen to you. |
| 2 | Deuteronomy 4:7–29 | For what nation is great enough to have a god as near to them as the LORD our God is to us whenever we call on Him? |
| 3 | 1 Kings 8:47–50 | and when they come to their senses in the land to which they were taken, and they repent and plead with You in the land of their captors, saying, ‘We have sinned and done wrong; we have acted wickedly,’ |
| 4 | Psalm 50:15 | Call upon Me in the day of trouble; I will deliver you, and you will honor Me.” |
| 5 | Psalm 91:15 | When he calls out to Me, I will answer him; I will be with him in trouble. I will deliver him and honor him. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — קָרָא, ke.Ra'generated
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It indicates an action of calling out, often with urgency or intent, such as invoking help or summoning attention. The parsing as an imperative second person masculine singular indicates a direct command to the listener, urging them to actively engage in calling upon God.
This word carries the connotation of reaching out, as seen in various contexts throughout the Hebrew Bible. When God calls out, it is an invitation for a personal connection, encouraging His people to seek Him in their time of need.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses call for קָרָא, which is consistent across other translations like the KJV and ASV.
Sentence Structuregenerated
The finite verb קְרָ֥א governs the entire verse, with two main clauses following: the promise of God's response and the declaration of great things. The structure emphasizes the action of calling out and the subsequent divine reply.
The sentence is built with a series of phrases that expand on the main action. The use of conjunctions links the promise of answering and revealing, creating a flow that connects the call to God with His response.
Septuagint Backgroundgenerated
The Septuagint translates קָרָא as κέκραχον, indicating a strong call or cry. This choice reflects the urgency and importance of the action, emphasizing the need for a heartfelt response to God.
The Greek word ἀπαγγελῶ for אַגִּ֧ידָה suggests a declaration that is both revealing and authoritative, aligning with the Hebrew sense of openly telling or declaring.
In plain words — the whole versegenerated
Jeremiah 33:3 invites people to call out to God, assuring them that He will answer and reveal important truths that they do not yet understand. This verse highlights God's desire to connect with His people and provide guidance in their lives.
Frequently Asked Questionsgenerated
It means to reach out to God in prayer or need, seeking His presence and assistance.
God promises to show great and unsearchable things, which can refer to profound truths or insights about life and faith.
You can apply this verse by actively seeking God through prayer, trusting that He will respond and guide you.
Knowing that God answers encourages believers to approach Him with confidence, expecting His guidance and support.
Reflection Questionsgenerated
- In what areas of my life do I need to call out to God for help?
- What are some profound truths I have discovered through prayer and seeking God?
- How can I encourage others to seek God in their times of need?
- What does it mean to me that God promises to reveal things I do not yet know?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 33:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCall unto me, and I will answer thee,.... This is spoken not to Jerusalem, and the inhabitants of it; but to the prophet, encouraging him to seek the Lord by prayer, promising an answer to him.
Read John Gill on Jeremiah 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCall unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not. Call unto me ... I will answer - (Jeremiah 29:12; Psalms 91:15).
Read Robert Jamieson on Jeremiah 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod either speaketh to the people to pray unto him, or to the prophet on the behalf of the people to pray, promising him he would show him great things. Object. But how doth God say that Jeremiah did not know them, when God before this time had revealed them to the prophet, and the prophet had revealed them? Solut. He did not know them before God had revealed them, and though God had revealed them, yet by his prayer in the former chapter it appears he did not fully understand them, or firmly believe them as he ought to have done.
Read Matthew Poole on Jeremiah 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 33:3 Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.Ver. 3. Call unto me, and I will answer thee.] Thou hast a promise, and I will perform it; but so as that thou Jeremiah, and such as thou art, Daniel, Ezekiel, Nehemiah, &c., pray over the promise. The angel told Daniel he came for his prayer’ s sake. And show thee great and mighty things.] Or, Abstruse and reserved things. God’ s praying people get to know much of his mind above others; like as John, by weeping, got the book opened; and Daniel, by prayer, had the king’ s secret revealed unto him in a night vision. Bene orasse, est bene studuisse, said Luther; who, because he…
Read John Trapp on Jeremiah 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXXIII. (1-3) The second time, while he was yet shut up.—The discourse that follows belongs to the same period as the preceding chapter, and presents the same general characteristics. Its connexion with the operations of the siege to which Jerusalem was exposed will be traced in Jeremiah 33:4. As with other prophecies, its starting-point is found in the thought of the majesty of the attributes of God. Great and mighty things.—The two adjectives occur in the same combination in Deuteronomy 1:28; Deuteronomy 9:1, and this fact is in favour of the rendering “mighty” rather than “hidden,” as in the margin of the A.V.
Read Charles John Ellicott on Jeremiah 33 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Call unto me, and I will answer thee] To me alone it belongs to reveal what is future; and the stupendous things which are now coming are known only to myself. These idolaters go to their gods to get information relative to the issue of the present commotions; but there is no light in them. Ask thou, O Jeremiah, and I will tell thee the great and mighty things which even thou knowest not.
Read AdamClarke on Jeremiah 33 →
CambridgeThe Cambridge Bible for Schools and Colleges3. great things, and difficult] mg. Heb. fenced in. The word means lit. cut off, inaccessible. But certain MSS. of MT., not apparently supported, however, by LXX, read probably rightly (differing only by one letter, nĕ ?tsûroth for bĕ ?tsûroth) hidden, as in Isaiah 48:6.
Read Cambridge on Jeremiah 33 →
Albert Barnes1798–1870Barnes' Notes on the BibleMighty things - Or, as in the margin. The words are probably a quotation from Isaiah 48:6.
Read Albert Barnes on Jeremiah 33 →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
Call to Me, and I will answer and show you great and unsearchable things you do not know.
‘Call to me, and I will answer you, and will show you great and difficult things, which you don’t know.’
Call to Me, and I will answer and show you great and unsearchable things you do not know.
‘Call on me in prayer and I will answer you. I will show you great and mysterious things which you still do not know about.’
Tyndale line
Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.
Call unto me, and I will answer thee, and will show thee great things, and difficult, which thou knowest not.
Call unto me, and I will answer thee, and will shew thee great things, and difficult, which thou knowest not.
Call to me, and I will answer thee, and show thee great and mighty things, which thou knowest not.
Call vnto me, and I will answere thee, and shewe thee great and mightie things, which thou knowest not.
Strictly literal
Call unto me, and I will answer thee, and I will shew thee great and hidden things, which thou knowest not.
Call unto Me, and I do answer thee, yea, I declare to thee great and fenced things — thou hast not known them.
Call to Me, and I answer you, indeed, I declare to you great and inaccessible things—you have not known them.
Call unto me, and I will answer thee, and I will tell thee great and unheard of things, which thou knowest not.
'Call to me, and I will answer you. I will demonstrate great things to you, mysteries that you do not understand.'
From the Latin
Cry to me and I will hear thee: and I will shew thee great things, and sure things which thou knowest not.
Simplified
Call out to me, and I will answer you, explaining to you amazing, hidden things about which you don't have any idea.
Let your cry come to me, and I will give you an answer, and let you see great things and secret things of which you had no knowledge.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with 9 out of 9 words matched. This indicates a strong consistency in the transmission of this verse across different textual traditions.
קְרָ֥א אֵלַ֖י וְאֶעֱנֶ֑ךָּ וְאַגִּ֧ידָה לְּךָ֛ גְּדֹל֥וֹת וּבְצֻר֖וֹת לֹ֥א יְדַעְתָּֽם׃ ס
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 33:3
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 קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
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 | Suff — Preposition · suffixHRd/Sp1bs
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-1cs | Suff — Conjunction · verb qal first person common singular · suffixHC/Vqu1cs/Sp2ms
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Conj | V-Hiphil-1cs — Conjunction · verb hiphil infinitive construct first person common singularHC/Vhc1cs
See TALE.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAafpa
בָּצַר (batsar) is a Hebrew verb meaning to cut off or make inaccessible, often through fortification. It can refer to gathering grapes, as well as to restraining or enclosing something. The word encompasses various forms, including being withheld or fortified, and is associated with secrets or inaccessible things.
[בָּצַר] vb. cut off, make inaccessible (esp. by fortifying), enclose
Qal cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
Niph. be withheld
Pi. fortify
base
H1219 [בָּצַר] cut off, make inaccessible (esp. by fortifying), enclose .cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
. be withheld
. fortify
1219 batsar baw-tsar'
a primitive root; to clip off; specifically (as denominative
from 1210) to gather grapes; also to be isolated (i.e.
inaccessible by height or fortification):--cut off,
(de-)fenced, fortify, (grape) gather(-er), mighty things,
restrain, strong, wall (up), withhold.
see HEBREW for 01210
בָּצַר (ba.tsar) — to gather/restrain/fortify.
1) to gather, restrain, fence, fortify, make inaccessible, enclose
1a) (Qal)
1a1) to cut off
1a2) fortified, cut off, made inaccessible (pass participle)
1a3) secrets, mysteries, inaccessible things (subst)
1b) (Niphal) to be withheld
1c) (Piel) to fortify
Conj | Adj — ConjunctionHC/Aafpa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp3mp
