Jeremiah 36:25 — Word Study
WLCוְגַם֩ אֶלְנָתָ֨ן וּדְלָיָ֤הוּ וּגְמַרְיָ֙הוּ֙ הִפְגִּ֣עוּ בַמֶּ֔לֶךְ לְבִלְתִּ֥י שְׂרֹ֖ף אֶת־ הַמְּגִלָּ֑ה וְלֹ֥א שָׁמַ֖ע אֲלֵיהֶֽם׃
BSAEven thoughgam [also, too] ElnathanʼElnâthân DelaiahDᵉlâyâh and GemariahGᵉmaryâh [pleaded, made intercession] urgedpâgaʻ■ the kingmelek [the ruler, sovereign] notbiltîy to burnsâraph [set on fire, kindle flames] the scrollmᵉgillâh [a rolled-up book, containing written words] he would notlôʼ [refused to, did not] listenshâmaʻ■ [hear, pay attention] to themʼêl [toward them, in their direction]
| Greek | English | Parsing |
|---|---|---|
| וְגַם֩ | and also | Conjunction, adverb |
| אֶלְנָתָ֨ן | Elnathan | Noun proper masculine |
| וּדְלָיָ֤הוּ | and Delaiah | Conjunction, noun proper masculine |
| וּגְמַרְיָ֙הוּ֙ | and Gemariah | Conjunction, noun proper masculine |
| הִפְגִּ֣עוּ | they had made entreaty | Verb, Hiphil, perfect third person common plural |
| בַמֶּ֔לֶךְ | with the king | Preposition, noun common masculine singular absolute |
| לְבִלְתִּ֥י | to not | Preposition, noun common both singular absolute |
| שְׂרֹ֖ף | to burn | Verb, Qal, infinitive construct common |
| אֶת־ | the object marker | Particle |
| הַמְּגִלָּ֑ה | the scroll | Particle, noun common feminine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| שָׁמַ֖ע | he listened | Verb, Qal, perfect third person masculine singular |
| אֲלֵיהֶֽם׃ | to them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even though Elnathan, Delaiah, and Gemariah urged the king not to burn the scroll, he would not listen to them. |
| KJV | Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them. |
| ASV | Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll; but he would not hear them. |
| YLT | And also Elnathan, and Delaiah, and Gemariah have interceded with the king not to burn the roll, and he hath not hearkened unto them. |
| WEB | Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the scroll; but he would not listen to them. |
| BBE | And Elnathan and Delaiah and Gemariah had made a strong request to the king not to let the book be burned, but he would not give ear to them. |
Where they part company is הִפְגִּ֣עוּ — see How Translations Differ.
The sentence contains two main clauses, with subordinate phrases that clarify the actions and intentions of the subjects.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּגַע
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 36:25
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 King's Refusal to Listengenerated
Jeremiah 36:25 describes a critical moment when Elnathan, Delaiah, and Gemariah made a concerted effort to persuade the king not to destroy the scroll that contained God's words. Their plea highlights the tension between divine revelation and human authority. This event is set against the backdrop of the king's disregard for prophetic warnings, as seen in the surrounding verses, including Jeremiah 36:24 and Jeremiah 36:26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 36:12 | he went down to the scribe’s chamber in the king’s palace, where all the officials were sitting: Elishama the scribe, Delaiah son of Shemaiah, Elnathan son of Achbor, Gemariah son of Shaphan, Zedekiah son of Hananiah, and all the other officials. |
| 2 | Jeremiah 26:22 | Then King Jehoiakim sent men to Egypt: Elnathan son of Achbor along with some other men. |
| 3 | Jeremiah 13:15–17 | Listen and give heed. Do not be arrogant, for the LORD has spoken. |
| 4 | Genesis 37:22–26 | “Do not shed his blood. Throw him into this pit in the wilderness, but do not lay a hand on him.” Reuben said this so that he could rescue Joseph from their hands and return him to his father. |
| 5 | Matthew 27:4–24 | “I have sinned by betraying innocent blood,” he said. “What is that to us?” they replied. “You bear the responsibility.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הִפְגִּ֣עוּ, hif.Gi.'ugenerated
The verb הִפְגִּ֣עוּ (hif.Gi.'u) is a Hiphil perfect form meaning 'they made entreaty' or 'they interceded.' It is derived from the root פָּגַע (paga`), which means to meet or encounter, often in the context of making a request or interceding on behalf of someone. The Hiphil form indicates a causative action, emphasizing that the subjects actively sought to influence the king's decision.
In this verse, the action of interceding is significant as it shows the earnestness of Elnathan, Delaiah, and Gemariah in trying to prevent the destruction of the scroll. Their role as intermediaries highlights the importance of their message and the urgency of the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the sentence is הִפְגִּ֣עוּ, they made entreaty, which governs the clause. The structure includes several noun phrases that serve as subjects and objects, along with prepositional phrases that provide context.
The sentence begins with a conjunction phrase, indicating a contrast or addition, followed by the subject noun phrases of the individuals involved. The order emphasizes the action of pleading before the king's refusal.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הִפְגִּ֣עוּ is rendered as ὑπέθεντο (hupethedon), which carries the meaning of 'they placed before' or 'they offered'. This choice suggests a more formal presentation of their plea to the king, emphasizing the gravity of their request.
The translation choice indicates a slight widening of the original Hebrew meaning, as it implies not just making an entreaty but also presenting their case with a sense of urgency.
In plain words — the whole versegenerated
Jeremiah 36:25 recounts how Elnathan, Delaiah, and Gemariah urged the king not to burn the scroll, but he refused to listen to their pleas. This highlights the tension between the king's authority and the prophetic message contained in the scroll.
Frequently Asked Questionsgenerated
It means that Elnathan, Delaiah, and Gemariah actively tried to persuade the king against burning the scroll, indicating their concern for the words of God contained within it.
The king's refusal reflects a disregard for prophetic warnings and a preference for his own authority over the divine message.
The scroll contained God's words, and its destruction would signify a rejection of God's message and a serious offense against divine authority.
This event illustrates the ongoing conflict between the prophet Jeremiah and the leaders of Judah, showcasing the resistance to God's messages during that time.
Reflection Questionsgenerated
- What can we learn from the actions of Elnathan, Delaiah, and Gemariah in standing up for God's word?
- How do we respond when we encounter authority that contradicts God's message?
- What are some ways we can intercede for others who may be disregarding God's truth?
- In what situations do we find it challenging to listen to God's guidance?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 36:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNevertheless, Elnathan, and Delaiah, and Gemariah,.... Three of the five princes mentioned in Jeremiah 36:12; had made intercession to the king, that he would not burn the roll; or suffer it to be
Read John Gill on Jeremiah 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them.
Read Robert Jamieson on Jeremiah 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese three princes seemed to have had a greater dread of God upon their hearts than the rest, for so far as they durst, they interposed, and besought the king not to burn the roll; but he would not hearken to their advice.
Read Matthew Poole on Jeremiah 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 36:25 Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them.Ver. 25. Nevertheless Elnathan.] Who had before been active for the king in apprehending and slaughtering the prophet Uriah, but now haply touched with some remorse for having any hand in so bloody an act. Had made intercession to the king.] Verum frigide admodum, but very coldly; and such cold friends the truth hath still not a few, at kings’ courts especially.
Read John Trapp on Jeremiah 36 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24-25) Yet they were not afraid, nor rent their garments . . .—If we suppose that the “servants” are identical with the princes, these were the very men who, when they first heard the words, had been afraid, “both one and other.” Now the king’s presence restrains them, and they dare not show their alarm at the contents of the scroll, nor “rend their clothes” (comp. Matthew 26:65; Acts 14:14) at what must have seemed to them the sacrilege of burning a scroll that contained a message from Jehovah. Three only had the courage, though they did not show their abhorrence, to entreat the king to refrain from his impiety. (See Note on Jeremiah 36:12.) Possibly, however, the “servants” or…
Read Charles John Ellicott on Jeremiah 36 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Elnathan and Delaiah and Gemariah] Three of the princes wished to save the roll, and entreated the king that it might not be burnt. They would have saved it out of the fire, but the king would not permit it to be done.
Read AdamClarke on Jeremiah 36 →
CambridgeThe Cambridge Bible for Schools and Colleges25. Elnathan … had made intercession] See note on Jeremiah 26:22.
Read Cambridge on Jeremiah 36 →
Albert Barnes1798–1870Barnes' Notes on the BibleIt is remarkable to find Elnathan interceding for Jeremiah after the office he had discharged toward Urijah Jeremiah 26:22.
Read Albert Barnes on Jeremiah 36 →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
Even though Elnathan, Delaiah, and Gemariah urged the king not to burn the scroll, he would not listen to them.
Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the scroll; but he would not listen to them.
Even though Elnathan, Delaiah, and Gemariah urged the king not to burn the scroll, he would not listen to them.
The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll.
Tyndale line
Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them.
Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll; but he would not hear them.
Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them.
Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them.
Neuerthelesse, Elnathan, and Delaiah, and Gemariah had besought the King, that he would not burne ye roule: but he would not heare them.
Strictly literal
Moreover, Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll; but he would not hear them.
And also Elnathan, and Delaiah, and Gemariah have interceded with the king not to burn the roll, and he hath not hearkened unto them.
And also Elnathan, and Delaiah, and Gemariah have interceded with the king not to burn the scroll, and he has not listened to them.
And although Elnathan and Delayahu and Gemaryahu had also made intercession with the king that he might not burn the roll, he would not listen to them.
Elnathan, Delaiah, and Gemariah had even urged the king not to burn the scroll, but he did not listen to them.
From the Latin
But yet Elnathan, and Dalaias, and Gamarias spoke to the king, not to burn. the book: and he heard them not.
Simplified
Even when Elnathan, Delaiah, and Gemariah pleaded with the king not to burn the scroll, he refused to listen to them.
And Elnathan and Delaiah and Gemariah had made a strong request to the king not to let the book be burned, but he would not give ear to them.
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, although the Septuagint's phrasing differs in structure and some vocabulary choices. The Hebrew and Greek texts reflect the same essential message, highlighting the king's refusal to heed the pleas of Elnathan, Delaiah, and Gemariah.
וְגַם֩ אֶלְנָתָ֨ן וּדְלָיָ֤הוּ וּגְמַרְיָ֙הוּ֙ הִפְגִּ֣עוּ בַמֶּ֔לֶךְ לְבִלְתִּ֥י שְׂרֹ֖ף אֶת־ הַמְּגִלָּ֑ה וְלֹ֥א שָׁמַ֖ע אֲלֵיהֶֽם׃
9 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 36:25
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word אֶלְנָתָן (Elnathan) means 'God has given' and refers to several individuals in the Old Testament, including the grandfather of King Jehoiakim and three prominent men during Ezra's time. It is derived from the roots for 'God' and 'to give.' The name appears in contexts related to the Divided Monarchy and the Exile and Return periods.
אֶלְנָתָן (God has given)
the grandfather of Jehoiakim
Levites of the time of Ezra
base
H494 אֶלְנָתָן
494 'Elnathan el-naw-thawn'
from 410 and 5414; God (is the) giver; Elnathan, the name of
four Israelites:--Elnathan.
see HEBREW for 0410
see HEBREW for 05414
אֶלְנָתָן (el.na.tan) — Elnathan.
A man living at the time of Divided Monarchy, only mentioned at 2Ki.24.8;
father of: Nehushta (H5179)
§ Elnathan = "God has given"
1) king Jehoiachin's maternal grandfather
2) three chief men in Ezra's time
3) son of Achbor, a military commander under Jehoiakim
אֶלְנָתָן (el.na.tan) — Elnathan.
A man living at the time of Exile and Return, first mentioned at Ezr.8.16a
§ Elnathan = "God has given"
1) king Jehoiachin's maternal grandfather
2) three chief men in Ezra's time
3) son of Achbor, a military commander under Jehoiakim
אֶלְנָתָן (el.na.tan) — Elnathan.
A man living at the time of Exile and Return, first mentioned at Ezr.8.16b
§ Elnathan = "God has given"
1) king Jehoiachin's maternal grandfather
2) three chief men in Ezra's time
3) son of Achbor, a military commander under Jehoiakim
אֶלְנָתָן (el.na.tan) — Elnathan.
N-proper — Noun proper masculineHNpm
el-na'-than ('elnathan, "God has given"):
(1) The grandfather of Jehoiachin (2Ki 24:8).
(2) A courtier of Jehoiakim; he was one of those sent to Egypt to bring back the prophet Uriah (Jer 26:22), and one of those who heard the reading of Jeremiah's roll and entreated Jehoiakim not to burn the roll (Jer 36:12,25)--possibly the same person as (1) above.
(3, 4, 5) The name of two "chief men"--unless textual corruption has introduced the name at its second occurrence--and of one "teacher" sent for by Ezra from the camp at the river Ahava (Ezr 8:16).
F. K. Farr
Elnathan
Whom God has given. (1.) An inhabitant of Jerusalem, the father of Nehushta, who was the mother of king Jehoiachin (2 Kings 24:8). Probably the same who tried to prevent Jehoiakim from burning the roll of Jeremiah’s prophecies (Jer. 26:22; 36:12). (2.) Ezra 8:16.
God hath given; the gift of God
דְּלָיָ֫הוּ (Dlayah) means 'Jehovah has drawn' and refers to several individuals in the Old Testament. It is built from roots meaning 'to draw' and 'Yah' (a name for God). The entries describe Dlayah as a priest during David's time, a ruler in Jeremiah's era, and a descendant of Zerubbabel. Notably, there are multiple mentions of Dlayah in various contexts, including family lineage.
דְּלָיָ֫הוּ, דְּלָיָה n.pr.m. (Yah(u) hath drawn)
a priest, contemp. David
a prince of Judah, contemp. Jerem.
head of a family contemp. with Zerubb.
descendant of Zerubb.
father of contemp. of Neh.
base
H1806 דְּלָיָ֫הוּ, דְּלָיָה
1806 Dlayah del-aw-yaw'
or (prolonged) Dlayahhuw {del-aw-yaw'-hoo}; from 1802 and
3050; Jah has delivered; Delajah, the name of five
Israelites:--Dalaiah, Delaiah.
see HEBREW for 01802
see HEBREW for 03050
דְּלָיָ֫הוּ (de.la.yah) — Delaiah.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.3.24;
son of: Elioenai (H0454B);
brother of: Hodaviah (H1938), Eliashib (H0475), Pelaiah (H6411B), Akkub (H6126), Johanan (H3110I) and Anani (H6054)
§ Dalaiah or Delaiah = "Jehovah has drawn"
1) a priest in the time of David, leader of the 23rd course
2) a son of Shemaiah, a ruler of Judah in the time of Jeremiah in the court of Jehoiakim
3) the head of an exilic family, of uncertain pedigree, claiming to be Israelites in the time of Zerubbabel
4) a descendant of Zerubbabel
5) the son of Mehetabeel and the father of Shemaiah, a contemporary of Nehemiah
דְּלָיָ֫הוּ (de.la.yah) — Delaiah.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.24.18
§ Dalaiah or Delaiah = "Jehovah has drawn"
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
de-la'-ya (delayah, "God has raised"):
(1) A descendant of David (1Ch 3:24; the King James Version "Dalaiah").
(2) One of David's priests and leader of the 23rd course (1Ch 24:18).
(3) One of the princes who pleaded with Jehoiakim not to destroy the roll containing the prophecies of Jeremiah (Jer 36:12,25).
Delaiah
Freed by Jehovah. (1.) The head of the twenty-third division of the priestly order (1 Chr. 24:18).
(2.) A son of Shemaiah, and one of the courtiers to whom Jeremiah’s first roll of prophecy was read (Jer. 36:12).
(freed by Jehovah). A priest in the time of David, leader of the twenty-third course of priests. (1 Chronicles 24:18) (B.C. 1014.) "Children of Delaiah" were among the people of uncertain pedigree who returned from Babylon with Zerubbabel. (Ezra 2:60; Nehemiah 7:62) (B.C. 536.) Son of Mehetabeel and father of Shemaiah. (Nehemiah 6:10) (B.C. before 410.) Son of Shemaiah, one of the "princes" about the court of Jehoiakim. (Jeremiah 36:12,25) (B.C. 604.)
the poor of the Lord
גְּמַרְיָ֫הוּ (Gmaryah) means "Jehovah has accomplished" and refers to two individuals from the tribe of Levi during the Divided Monarchy. One is the son of Shaphan, a noble of Judah, and the other is the son of Hilkiah, who delivered a letter from Jeremiah to the exiled Jews. The name is derived from roots meaning 'to perfect' and 'Jah'.
גְּמַרְיָ֫הוּ, גְּמַרְיָה n.pr.m. (י׳ hath accomplished)
son of Shaphan
son of Hilkiah
base
H1587 גְּמַרְיָ֫הוּ, גְּמַרְיָה
1587 Gmaryah ghem-ar-yaw'
or Gmaryahuw {ghem-ar-yaw'-hoo}; from 1584 and 3050; Jah has
perfected; Gemarjah, the name of two Israelites:--Gemariah.
see HEBREW for 01584
see HEBREW for 03050
גְּמַרְיָ֫הוּ (ge.mar.yah) — Gemariah.
A man of the tribe of Levi living at the time of Divided Monarchy, only mentioned at Jer.29.3;
son of: Hilkiah (H2518H);
brother of: Azariah (H5838L)
§ Gemariah = "Jehovah has accomplished"
1) the son of Shaphan the scribe and father of Michaiah; one of the nobles of Judah who had a chamber in the temple from which Baruch read Jeremiah's alarming prophecy to all the people
2) the son of Hilkiah who bore Jeremiah's letter to the captive Jews
גְּמַרְיָ֫הוּ (ge.mar.yah) — Gemariah.
A man living at the time of Divided Monarchy, first mentioned at Jer.36.10;
son of: Shaphan (H8227B);
brother of: Ahikam (H0296) and Elasah (H0501J);
father of: Micaiah (H4321H)
§ Gemariah = "Jehovah has accomplished"
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
gem-a-ri'-a (gemaryahu, gemaryah, "Yahweh hath accomplished"):
(1) Son of Shaphan the scribe, one of the princes, from whose chamber Baruch read Jeremiah's prophecies to the people. He, with others, sought to stay Jehoiakim from burning the roll (Jer 36:10,11,12,25).
(2) Son of Hilkiah, one of Zedekiah's ambassadors to Babylon, by whom Jeremiah sent his letter to the captives (Jer 29:3).
Gemariah
Jehovah has made perfect. (1.) The son of Shaphan, and one of the Levites of the temple in the time of Jehoiakim (Jer. 36:10; 2 Kings 22:12). Baruch read aloud to the people from Gemariah’s chamber, and again in the hearing of Gemariah and other scribes, the prophecies of Jeremiah (Jer. 36:11-20), which filled him with terror. He joined with others in entreating the king not to destroy the roll of the prophecies which Baruch had read (21-25).
(2.) The son of Hilkiah, who accompanied Shaphan with the tribute-money from Zedekiah to Nebuchadnezzar, and was the bearer at the same time of a letter from Jeremiah to the Jewish captives at Babylon (Jer. 29:3, 4).
(perfected by Jehovah). Son of Shaphan the scribe, and father of Michaiah. He was one of the nobles of Judah, and had a chamber int he house of the Lord, from which Baruch read Jeremiah’s alarming prophecy in the ears of all the people, B.C. 606. (Jeremiah 36:1) ... Son of Hilkiah, was made the bearer of Jeremiah’s letter to the captive Jews. (Jeremiah 29:3) (B.C. 594.)
1. The son Shaphan, a scribe of the temple in the time of Jehoiakim. In his apartment Baruch read aloud the prophecies of Jeremiah; and he, with others, secured a second and more public reading, and brought the roll to be read to the king, who cause it to be burned, Jer 36:1-32.
2. The son of Hilkiah, sent to Babylon by King Hezekiah with tribute money for Nebuchadnezzar. He was also the bearer of a letter in which Jeremiah warned the captive Jews against false prophets who promised them a speedy return, Jer 29:3,4.
פָּגַע (paga`) is a Hebrew verb meaning to meet or encounter, which can occur in various contexts such as kindness, hostility, or requests. It is built from a primitive root and includes nuances like making intercession or striking a boundary. The word appears in different forms, including Qal and Hiphil, indicating both simple and causative actions.
פָּגַע vb. meet, encounter, reach
Qal
meet, light upon
meet, with kindness
encounter with hostility, fall upon
encounter with request, entreat
strike, touch, of boundary
Hiph.
cause to light upon
cause one (acc.) to entreat
make entreaty; more gen. interpose
encounter with request, entreat
make attack
base
H6293 פָּגַע meet, encounter, reach .. meet, light upon
. meet, with kindness
. encounter with hostility, fall upon
. encounter with request, entreat
. strike, touch, of boundary
. . cause to light upon
. cause one (acc.) to entreat
. make entreaty; more gen. interpose
. encounter with request, entreat
. make attack
6293 paga` paw-gah'
a primitive root; to impinge, by accident or violence, or
(figuratively) by importunity:--come (betwixt), cause to
entreat, fall (upon), make intercession, intercessor, intreat,
lay, light (upon), meet (together), pray, reach, run.
פָּגַע (pa.ga) — to fall on.
1) to encounter, meet, reach, entreat, make intercession
1a) (Qal)
1a1) to meet, light upon, join
1a2) to meet (of kindness)
1a3) to encounter, fall upon (of hostility)
1a4) to encounter, entreat (of request)
1a5) to strike, touch (of boundary)
1b) (Hiphil)
1b1) to cause to light upon
1b2) to cause to entreat
1b3) to make entreaty, interpose
1b4) to make attack
1b5) to reach the mark
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
Prep | Conj — Preposition · noun common both singular absoluteHR/Ncbsa
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
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
מְגִלָּה (megillah) refers to a roll or scroll, often used for writing or books. It is derived from the root meaning 'to roll' and is noted in various contexts, including its Aramaic equivalent. The term is associated with late writings.
מְגִלָּה n.f. roll (writing, book; late)
base
H4039 מְגִלָּה
4039 mgillah meg-il-law'
from 1556; a roll:--roll, volume.
see HEBREW for 01556
מְגִלָּה (me.gil.lah) — scroll.
roll, book, writing
Aramaic equivalent: me.gil.lah (מְגִלָּה "scroll" H4040)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
skrol.
See ROLL.
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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/Sp3mp
