Jeremiah 48:30 — Word Study
WLCאֲנִ֤י יָדַ֙עְתִּי֙ נְאֻם־ יְהוָ֔ה עֶבְרָת֖וֹ וְלֹא־ כֵ֑ן בַּדָּ֖יו לֹא־ כֵ֥ן עָשֽׂוּ׃
BSA◂Iʼănîy knowyâdaʻ■ [know intimately, am thoroughly acquainted with] his insolenceʻebrâh [wrath, fury, or rage] declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, the self-existent God] but it is futilelôʼ [proves to be, amounts to, nothing, of no effect] His boastingbad [lies, empty talk, or bragging] is as emptylôʼ [hollow, without substance] ◂askên his deedsʻâsâh■ [actions, or accomplishments]
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֤י | I | Pronoun |
| יָדַ֙עְתִּי֙ | I know | Verb, Qal, perfect first person common singular |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| עֶבְרָת֖וֹ | arrogance its | Noun common feminine singular construct, suffix |
| וְלֹא־ | and [it is] not | Conjunction, particle |
| כֵ֑ן | right | Adj |
| בַּדָּ֖יו | empty boasts its | Noun common masculine plural construct, suffix |
| לֹא־ | not | Particle |
| כֵ֥ן | right | |
| עָשֽׂוּ׃ | they have accomplished | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I know his insolence,” declares the LORD, “but it is futile. His boasting is as empty as his deeds. |
| KJV | I know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it. |
| ASV | I know his wrath, saith Jehovah, that it is nought; his boastings have wrought nothing. |
| YLT | I — I have known, an affirmation of Jehovah, His wrath, and [it is] not right, His devices — not right they have done. |
| WEB | I know his wrath,” says Yahweh, “that it is nothing; his boastings have done nothing. |
| BBE | I have knowledge of his wrath, says the Lord, that it is nothing; his high-sounding words have done nothing. |
All translations agree on the essential meaning of the verse, emphasizing the futility of Moab's boasting.
The sentence is structured with a main clause followed by two subordinate clauses that elaborate on the futility of Moab's pride.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbיָדַע
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 48:30
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 Prophecy Against Moabgenerated
Jeremiah 48:30 presents the LORD's intimate knowledge of Moab's arrogance, emphasizing that its pride and boasting are ultimately futile. This declaration serves as a warning to Moab, illustrating the consequences of its haughty spirit. The surrounding verses detail the extent of Moab's pride and the LORD's impending judgment, highlighting the seriousness of the situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 16:6 | We have heard of Moab’s pomposity, his exceeding pride and conceit, his overflowing arrogance. But his boasting is empty. |
| 2 | Isaiah 37:28–29 | But I know your sitting down, your going out and coming in, and your raging against Me. |
| 3 | Jeremiah 50:36 | A sword is against her false prophets, and they will become fools. A sword is against her warriors, and they will be filled with terror. |
| 4 | Job 9:12–13 | If He takes away, who can stop Him? Who dares to ask Him, ‘What are You doing?’ |
| 5 | Psalm 33:10 | The LORD frustrates the plans of the nations; He thwarts the devices of the peoples. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָדַע, ya.Da'.Tigenerated
The verb יָדַע, transliterated as yada', means 'to know' and encompasses a range of meanings from simple knowledge to intimate understanding. In this context, it indicates the depth of the LORD's awareness of Moab's arrogance.
The perfect tense here suggests a completed action, emphasizing that the LORD has always known Moab's character and deeds. This knowledge is not superficial; it implies a thorough acquaintance with Moab's behavior and attitude.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses know for יָדַע and futile for כֵ֑ן, maintaining the original meaning.
Sentence Structuregenerated
The main verb יָדַעְתִּי, I know, governs the entire statement, establishing the LORD's declaration. The structure reveals a clear subject-verb relationship followed by a series of predicates that describe Moab's condition.
The sentence flows with a series of clauses that build upon the central declaration, emphasizing the futility of Moab's arrogance and boasting.
Septuagint Backgroundgenerated
The Septuagint translates יָדַע as ἔγνων, which conveys the idea of knowing through experience. This choice indicates a deeper understanding of Moab's character rather than mere acknowledgment.
The translation of עֶבְרָה is not directly rendered, suggesting a different interpretive approach in the Greek text that may reflect the translators' understanding of Moab's pride.
In plain words — the whole versegenerated
Jeremiah 48:30 states that the LORD knows about Moab's arrogance and that its boasting is empty. This verse highlights the futility of pride and the consequences that follow.
Frequently Asked Questionsgenerated
The LORD's knowledge signifies a deep understanding of Moab's pride and arrogance, indicating that He is aware of its true character.
Moab's boasting is called empty because it lacks substance and does not reflect reality; it is a false representation of strength or achievement.
The consequences of Moab's arrogance include judgment from the LORD, as indicated in the surrounding verses that detail the impending downfall of Moab.
This verse reflects a common theme in prophetic literature where the pride of nations is addressed, warning them of the consequences of their arrogance before God.
Reflection Questionsgenerated
- In what ways can pride lead to emptiness in my own life?
- How can I cultivate a deeper awareness of my actions and their consequences?
- What does it mean for me to acknowledge my weaknesses rather than boast about my strengths?
- How can I apply the lessons from Moab's arrogance to my own relationships and interactions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 48:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI know his wrath, saith the Lord,.... Against the Jews, and other nations; what he has threatened to do unto them, and would do if not restrained: but [it shall] not [be] so; as he has devised in his
Read John Gill on Jeremiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it. I know his wrath - Moab's "proud arrogancy" (Jeremiah 48:29), or "wrath" against my people, is not unknown to me.
Read Robert Jamieson on Jeremiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI know his rage, either against Israel, or other people; but he shall never execute it, or bring to pass what he thinks to do. There is no trusting to what he saith, his boastings and his confidence are but lies, and shall never effect his designs.
Read Matthew Poole on Jeremiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:30 I know his wrath, saith the LORD; but [it shall] not [be] so; his lies shall not so effect [it].Ver. 30. I know his wrath.] Passion is the eldest daughter of pride. See Isaiah 16:6. His lies shall not so effect it.] Heb., His bars. Lies were his refuge, his strength, the bars he trusted to and leaned on.
Read John Trapp on Jeremiah 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) His lies shall not so effect it.—The Hebrew for “lies” has also, as in the margin, the meaning of “bars” or “staves” or “branches” as the symbol of defence (Hosea 11:6), but the version in the text is preferable. The emphasis of the original lies in the iteration. “Not so,” the sentence of frustration, is written alike on the wrath which leads to passionate outrage, and on the lies in which it seeks to find safety.
Read Charles John Ellicott on Jeremiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges30. I know his wrath] The Lord corroborates the assertion of the prophet in the former verse. that it is nought … nothing] rather, as Dr. his boastings are untruth; they do untruth.
Read Cambridge on Jeremiah 48 →Albert Barnes1798–1870Barnes' Notes on the BibleBut it shall not be so - Most commentators translate, “I know, saith Jehovah, his arrogancy, and the emptiness of his boastings; they have worked emptiness.”
Read Albert Barnes on Jeremiah 48 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29-33. Substantially taken from Isaiah 16:6-10.
Read Daniel Denison Whedon on Jeremiah 48 →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
I know his insolence,” declares the LORD, “but it is futile. His boasting is as empty as his deeds.
I know his wrath,” says Yahweh, “that it is nothing; his boastings have done nothing.
I know his insolence,” declares the LORD, “but it is futile. His boasting is as empty as his deeds.
I, the Lord, affirm that I know how arrogant they are. But their pride is ill-founded. Their boastings will prove to be false.
Tyndale line
I know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it.
I know his wrath, saith Jehovah, that it is nought; his boastings have wrought nothing.
I know his wrath, saith the LORD, that it is nought; his boastings have wrought nothing.
I know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it .
I know his wrath, saith ye Lord, but it shall not be so: and his dissimulatios, for they do not right.
Strictly literal
I know his wrath, saith Jehovah; his pratings are vain: they do not as [they say].
I — I have known, an affirmation of Jehovah, His wrath, and [it is] not right, His devices — not right they have done.
I have known, a declaration of YHWH, || His wrath, and [it is] not right, || His boastings—they have done nothing right.
I will know, saith the Lord, his wrath, and how causeless it is: his liars have done what is not right.
This is Yahweh's declaration—I myself know his defiant speech, which amounts to nothing, like his deeds.
From the Latin
I know, saith the Lord, his boasting, and that the strength thereof is not according to it, neither hath it endeavoured to do according as it was able.
Simplified
I'm well aware of how disrespectful they are, declares the Lord, but it doesn't matter. They make empty boasts, and what they do is just as empty.
I have knowledge of his wrath, says the Lord, that it is nothing; his high-sounding words have done nothing.
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 align closely, with 9 of the 11 words matched. The Dead Sea Scrolls show partial restoration but agree on the core message regarding Moab's arrogance and the futility of its actions.
אֲנִ֤י יָדַ֙עְתִּי֙ נְאֻם־ יְהוָ֔ה עֶבְרָת֖וֹ וְלֹא־ כֵ֑ן בַּדָּ֖יו לֹא־ כֵ֥ן עָשֽׂוּ׃
9 of the 11 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.
אני ידעתי נואם יהוה [עברת׳ו] [ולוא] [כן] [בדי׳ו] לוא כן עשתה
4 words on the leather — 3 partly restored, 4 supplied entire by an editor.
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 48:30
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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-1cs — Verb · Qal · perfect first person common singularHVqp1cs
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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 כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Adj — AdjHAamsa
rit (yashar, mishpaT; dikaios, euthus): Many Hebrew words are translated "right," with different shades of meaning. Of these the two noted are the most important: yashar, with the sense of being straight, direct, as "right in the sight" of Yahweh (Ex 15:26; De 12:25, etc.), in one's own eyes (Jud 17:6), "right words" (Job 6:25 the King James Version, yosher), "right paths" (Pr 4:11 the King James Version); and mishpaT "judgment" "cause" etc., a forensic term, as "Shall not the Judge of all the earth do right?" (Ge 18:25). In
בַּד (bad) refers to empty or idle talk, as well as to those who engage in such speech, described as empty talkers or praters. It can also denote a brag or lie, and is associated with the concept of a liar. The word is built from a root that suggests emptiness, and it appears in contexts related to deceitful speech.
[בַּד] n.m.
empty, idle talk
concr. empty talkers, praters
base
H907 [בַּד] . empty, idle talk
. concr. empty talkers, praters
907 bad bad
from 908; a brag or lie; also a liar:--liar, lie.
see HEBREW for 0908
בַּד (bad) — bluster.
empty talk, idle talk, liar, lie
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HAamsa — HAamsa
rit (yashar, mishpaT; dikaios, euthus): Many Hebrew words are translated "right," with different shades of meaning. Of these the two noted are the most important: yashar, with the sense of being straight, direct, as "right in the sight" of Yahweh (Ex 15:26; De 12:25, etc.), in one's own eyes (Jud 17:6), "right words" (Job 6:25 the King James Version, yosher), "right paths" (Pr 4:11 the King James Version); and mishpaT "judgment" "cause" etc., a forensic term, as "Shall not the Judge of all the earth do right?" (Ge 18:25). In
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp