Jeremiah 7:26 — Word Study
WLCוְל֤וֹא שָׁמְעוּ֙ אֵלַ֔י וְלֹ֥א הִטּ֖וּ אֶת־ אָזְנָ֑ם וַיַּקְשׁוּ֙ אֶת־ עָרְפָּ֔ם הֵרֵ֖עוּ מֵאֲבוֹתָֽם׃
BSAYet they would notlôʼ [refused to] listenshâmaʻ■ to Meʼêl [inclining their hearts] [or]lôʼ [pay attention and] inclinenâṭâh■ their earʼôzen [to hear and obey] but they stiffenedqâshâh▸ [hardened, made stubborn] their necksʻôreph [in rebellion, with a stubborn attitude] [and] did more evilrâʻaʻ■ [worse, increased their sinful actions] than their fathersʼâb [ancestors, forefathers]
| Greek | English | Parsing |
|---|---|---|
| וְל֤וֹא | and not | Conjunction, particle |
| שָׁמְעוּ֙ | they listened | Verb, Qal, perfect third person common plural |
| אֵלַ֔י | to me | Preposition, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| הִטּ֖וּ | they inclined | Verb, Hiphil, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| אָזְנָ֑ם | ear their | Noun common feminine singular construct, suffix |
| וַיַּקְשׁוּ֙ | and they stiffened | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| עָרְפָּ֔ם | neck their | Noun common masculine singular construct, suffix |
| הֵרֵ֖עוּ | they did evil | Verb, Hiphil, perfect third person common plural |
| מֵאֲבוֹתָֽם׃ | more than ancestors their | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet they would not listen to Me or incline their ear, but they stiffened their necks and did more evil than their fathers. |
| KJV | Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers. |
| ASV | yet they hearkened not unto me, nor inclined their ear, but made their neck stiff: they did worse than their fathers. |
| YLT | And they have not hearkened unto Me, Nor inclined their ear, and harden their neck, They have done evil above their fathers. |
| WEB | Yet they didn’t listen to me or incline their ear, but made their neck stiff. They did worse than their fathers. |
| BBE | But still they took no note and would not give ear, but they made their necks stiff, doing worse than their fathers. |
The translations agree on the refusal to listen, emphasizing the people's disobedience.
The structure includes a main clause followed by several phrases that detail the people's actions and attitudes.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 7:26
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 Call to Obediencegenerated
Jeremiah 7:26 highlights the persistent disobedience of the people of Judah, who ignored God's repeated calls through the prophets. Despite His efforts to guide them since their exodus from Egypt, they chose to harden their hearts and turn away from His commands, leading to greater sinfulness than their forefathers. This reflects a broader theme in the book of Jeremiah, where God laments the unfaithfulness of His people and their refusal to heed His warnings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 7:24 | Yet they did not listen or incline their ear, but they followed the stubborn inclinations of their own evil hearts. They went backward and not forward. |
| 2 | Jeremiah 6:17 | I appointed watchmen over you and said, ‘Listen for the sound of the ram’s horn.’ But they answered, ‘We will not listen!’ |
| 3 | Jeremiah 11:8 | Yet they would not obey or incline their ears, but each one followed the stubbornness of his evil heart. So I brought on them all the curses of this covenant I had commanded them to follow but they did not keep.” |
| 4 | Jeremiah 17:23 | Yet they would not listen or incline their ear, but they stiffened their necks and would not listen or receive My discipline. |
| 5 | Jeremiah 25:3–7 | “From the thirteenth year of Josiah son of Amon king of Judah until this very day—twenty-three years—the word of the LORD has come to me, and I have spoken to you again and again, but you have not listened. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — שָׁמְעוּ֙, sha.me.'Ugenerated
The verb שָׁמַע (sha.ma') means 'to hear' and implies not just the act of hearing, but also listening with the intent to obey. This root is foundational in the Hebrew Bible, often associated with the covenant relationship between God and His people, where hearing signifies acceptance of His commands.
In this verse, the usage of שָׁמַע emphasizes the people's refusal to listen to God's voice, indicating a deliberate choice to ignore His guidance. The context suggests a deepening of their disobedience, as they not only failed to listen but also inclined their hearts away from Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the people did not listen to God.
Sentence Structuregenerated
The finite verb שָׁמְעוּ֙ (they listened) governs the main clause, with several phrases detailing their actions. The structure indicates a sequence of refusal, highlighting the people's stubbornness and moral decline.
The sentence unfolds with a series of actions: they did not listen, did not incline their ear, stiffened their necks, and committed evil. This progression underscores the escalating nature of their rebellion against God.
Septuagint Backgroundgenerated
The Septuagint translates שָׁמְעוּ֙ as ἤκουσάν (they listened), which carries a similar meaning but emphasizes the act of hearing in a Greek context. This choice reflects the translators' understanding of the Hebrew term as one of active listening rather than passive hearing.
The Greek rendering captures the essence of the original Hebrew, showing that the refusal to listen was not just a failure to hear but an active choice to disregard God's commands.
In plain words — the whole versegenerated
Jeremiah 7:26 shows that the people of Judah refused to listen to God, choosing instead to harden their hearts and do more evil than their ancestors. This verse reflects God's disappointment in their continual disobedience despite His repeated calls for them to turn back to Him.
Frequently Asked Questionsgenerated
It means they ignored His commands and chose not to obey His voice, which led to their moral decline.
It symbolizes stubbornness and rebellion against God's authority, indicating a refusal to yield to His guidance.
It reflects a pattern of disobedience seen throughout Israel's history, where the people repeatedly turned away from God despite His warnings.
We can learn the importance of listening to God's voice and the consequences of ignoring His guidance in our lives.
Reflection Questionsgenerated
- In what ways do I sometimes ignore God's voice in my life?
- How can I cultivate a heart that is willing to listen and obey God's commands?
- What are some examples of stubbornness in my own life that I need to address?
- How can I encourage others to be more receptive to God's guidance?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Jerome, reference this verse to highlight the persistent disobedience of the people and God's call for repentance.
And I sent to you all my servants the prophets, rising up early and sending them, saying, 'Turn now everyone from his evil way and amend your doings, and do not go after other gods to serve them,Early Church Fathers on Jeremiah 7 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 7:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYet they hearkened not unto me,.... Speaking by the prophets: nor inclined their ear; to what was said to them; would not listen to it, and much less obey what was commanded them: but hardened their
Read John Gill on Jeremiah 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers.
Read Robert Jamieson on Jeremiah 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir fathers had done bad enough, but they were so far from reforming, that they did worse than their fathers, , ; and whereas he had said before your fathers, now changing the person he saith their fathers, as it were in great displeasure turning away from them to the prophet, as one speaking, but in vain, to such a stupid people.
Read Matthew Poole on Jeremiah 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 7:26 Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers.Ver. 26. Yet they hearkened not unto me.] This God speaketh to the prophet, as weary of talking to them any longer, since it was to no better purpose.
Read John Trapp on Jeremiah 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Worse than their fathers.—The rapid survey of the past makes it doubtful whether the comparison is made between the generations that came out of Egypt and their immediate followers, or between those followers and their successors. Probably the general thought was that the whole history of Israel had been one of progressive deterioration, reaching its climax in the generation in which Jeremiah lived. His words find a striking parallel in the complaint of the Roman historian (Livy, Præf), or of the poet :— “Ætas parentum, pejor avis, tulit Nos nequiores.”—Hor., Od. iii. 6. “Our fathers’ age, more stained with crime Than were their sires in older time, Has brought us forth a later race…
Read Charles John Ellicott on Jeremiah 7 →
CambridgeThe Cambridge Bible for Schools and Colleges26. made their neck stiff] Cp. for the phrase ch. Jeremiah 19:15; 2 Kings 17:14; Nehemiah 9:16-17; Nehemiah 9:29; Proverbs 29:1.
Read Cambridge on Jeremiah 7 →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
Yet they would not listen to Me or incline their ear, but they stiffened their necks and did more evil than their fathers.
Yet they didn’t listen to me or incline their ear, but made their neck stiff. They did worse than their fathers.
Yet they would not listen to Me or incline their ear, but they stiffened their necks and did more evil than their fathers.
But your ancestors did not listen to me nor pay attention to me. They became obstinate and were more wicked than even their own forefathers.’”
Tyndale line
Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers.
yet they hearkened not unto me, nor inclined their ear, but made their neck stiff: they did worse than their fathers.
yet they hearkened not unto me, nor inclined their ear, but made their neck stiff: they did worse than their fathers.
Yet they hearkened not to me, nor inclined their ear, but hardened their neck: they did worse than their fathers.
Yet would they not heare me nor encline their eare, but hardened their necke and did worse then their fathers.
Strictly literal
but they have not hearkened unto me, nor inclined their ear; and they have hardened their neck: they have done worse than their fathers.
And they have not hearkened unto Me, Nor inclined their ear, and harden their neck, They have done evil above their fathers.
And they have not listened to Me, || Nor inclined their ear—and they harden their neck, || They have done evil above their fathers.
Yet they hearkened not unto me, and inclined not their ear; but they hardened their neck; they did worse than their fathers.
But they did not listen to me. They paid no attention. Instead, they hardened their necks. They were more wicked than their ancestors.'
From the Latin
And they have not hearkened to me: nor inclined their ear: but have hardened their neck, and have done worse than their fathers.
Simplified
But you refused to listen or pay them attention. Instead, you became more stubborn and rebellious than your forefathers!
But still they took no note and would not give ear, but they made their necks stiff, doing worse than their fathers.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with 9 of the 12 words matched. The Septuagint's wording reflects a similar message but may differ in structure, emphasizing the same themes of disobedience and moral failure.
וְל֤וֹא שָׁמְעוּ֙ אֵלַ֔י וְלֹ֥א הִטּ֖וּ אֶת־ אָזְנָ֑ם וַיַּקְשׁוּ֙ אֶת־ עָרְפָּ֔ם הֵרֵ֖עוּ מֵאֲבוֹתָֽם׃
9 of the 12 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 7:26
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.
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-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
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
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
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
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
קָשָׁה (qashah) is a Hebrew verb meaning to be hard, severe, or fierce. It can describe difficulty or harshness in various contexts, including labor and obstinacy. The word has different forms, such as Qal (to be hard), Niphal (to be ill-treated), and Hiphil (to make difficult or burdensome).
[קָשָׁה] vb. be hard, severe, fierce
Qal
be hard, difficult
be hard, severe
Niph. hardly bestead, hard pressed
Pi. she made hard in her bearing (had severe labour)
Hiph.
make difficult, difficulty
make severe, burdensome, yoke imposed by king
make hard, stiff, stubborn, fig. of obstinacy
shew stubbornness
base
H7185 קָשָׁה be hard, severe, fierce .. be hard, difficult
. be hard, severe
. hardly bestead, hard pressed
. . make difficult, difficulty
. make severe, burdensome, yoke imposed by king
. . make hard, stiff, stubborn, fig. of obstinacy
. shew stubbornness
7185 qashah kaw-shaw'
a primitive root; properly, to be dense, i.e. tough or severe
(in various applications):--be cruel, be fiercer, make
grievous, be ((ask a), be in, have, seem, would) hard(-en,
(labour), -ly, thing), be sore, (be, make) stiff(-en,
(-necked)).
קָשָׁה (qa.shah) — to harden.
1) to be hard, be severe, be fierce, be harsh
1a) (Qal)
1a1) to be hard, be difficult
1a2) to be hard, be severe
1b) (Niphal)
1b1) to be ill-treated
1b2) to be hard pressed
1c) (Piel) to have severe labour (of women)
1d) (Hiphil)
1d1) to make difficult, make difficulty
1d2) to make severe, make burdensome
1d3) to make hard, make stiff, make stubborn
1d3a) of obstinacy (fig)
1d4) to show stubbornness
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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
עֹ֫רֶף (oreph) refers to the back of the neck, and can also denote the back generally, both literally and figuratively. It is associated with concepts like obstinacy and apostasy. The word is derived from a related term, עָרַף (araf), and is mentioned in contexts describing a stiff neck or a fleeing foe.
עֹ֫רֶף n.m. back of neck, neck
base
H6203 עֹ֫רֶף back of neck, neck
6203 `oreph o-ref'
from 6202; the nape or back of the neck (as declining);
hence, the back generally (whether literal or figurative):--
back ((stiff-)neck((-ed).
see HEBREW for 06202
עֹ֫רֶף (o.reph) — neck.
1) neck, back of the neck, back
1a) back of the neck
1a1) of fleeing foe
1a2) of apostasy (fig.)
1b) stiff of neck, obstinate (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
Prep | N-mp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3mp
