Jeremiah 7:9 — Word Study
WLCהֲגָנֹ֤ב׀ רָצֹ֙חַ֙ וְֽנָאֹ֔ף וְהִשָּׁבֵ֥עַ לַשֶּׁ֖קֶר וְקַטֵּ֣ר לַבָּ֑עַל וְהָלֹ֗ךְ אַחֲרֵ֛י אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹֽא־ יְדַעְתֶּֽם׃
BSAWill you stealgânab [take something secretly] and murderrâtsach [kill someone] commit adulterynâʼaph [be unfaithful, worship other gods] and perjuryshâbaʻ [swear falsely, deceive] burn incenseqâṭar to BaalBaʻal [the Phoenician deity] and followhâlak otherʼachêr godsʼĕlôhîym [strange idols, unknown deities] thatʼăsher you have notlôʼ knownyâdaʻ■ [previously encountered, been aware of]
| Greek | English | Parsing |
|---|---|---|
| הֲגָנֹ֤ב׀ | ¿ will you steal | Particle, verb qal infinitive absolute |
| רָצֹ֙חַ֙ | will you murder? | Verb, Qal, infinitive absolute |
| וְֽנָאֹ֔ף | and will you commit adultery? | Conjunction, verb qal infinitive absolute |
| וְהִשָּׁבֵ֥עַ | and will you swear? | Conjunction, verb niphal infinitive construct common |
| לַשֶּׁ֖קֶר | to falsehood | Preposition, noun common masculine singular absolute |
| וְקַטֵּ֣ר | and will you make smoke? | Conjunction, verb piel infinitive construct common |
| לַבָּ֑עַל | to Baal | Preposition, noun |
| וְהָלֹ֗ךְ | and will you walk? | Conjunction, verb qal infinitive absolute |
| אַחֲרֵ֛י | after | |
| אֱלֹהִ֥ים | gods | Noun common, masculine plural absolute |
| אֲחֵרִ֖ים | other | Adj |
| אֲשֶׁ֥ר | which | Particle |
| לֹֽא־ | not | Particle |
| יְדַעְתֶּֽם׃ | you have known | Verb, Qal, perfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Will you steal and murder, commit adultery and perjury, burn incense to Baal, and follow other gods that you have not known, |
| KJV | Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; |
| ASV | Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods that ye have not known, |
| YLT | Stealing, murdering, and committing adultery, And swearing to falsehood, and giving perfume to Baal, And going after other gods whom ye knew not. |
| WEB | Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods that you have not known, |
| BBE | Will you take the goods of others, put men to death, and be untrue to your wives, and take false oaths, and have perfumes burned to the Baal, and go after other gods which are strange to you; |
Where they part company is רָצֹ֙חַ֙ — see How Translations Differ.
The verse is structured with a series of rhetorical questions, emphasizing the gravity of each sin listed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָצַח
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 7:9
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 — A Call to True Worshipgenerated
Jeremiah 7:9 presents a series of rhetorical questions posed by the prophet Jeremiah, addressing the people of Judah. These questions highlight their sinful practices, including stealing, murder, adultery, and idolatry, while they falsely believe they can worship God in His temple. This passage serves as a stark reminder of the disconnect between outward worship and inner morality, emphasizing the need for genuine faithfulness to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 9:2–9 | If only I had a traveler’s lodge in the wilderness, I would abandon my people and depart from them, for they are all adulterers, a crowd of faithless people. |
| 2 | Psalm 50:16–21 | To the wicked, however, God says, “What right have you to recite My statutes and to bear My covenant on your lips? |
| 3 | Isaiah 59:1–8 | Surely the arm of the LORD is not too short to save, nor His ear too dull to hear. |
| 4 | Ezekiel 18:10–13 | Now suppose that man has a violent son, who sheds blood or does any of these things, |
| 5 | Ezekiel 33:25–26 | Therefore tell them that this is what the Lord GOD says: ‘You eat meat with the blood in it, lift up your eyes to your idols, and shed blood. Should you then possess the land? |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — גָּנַב, ha.ga.Nogenerated
The verb גָּנַב (ganab) means to steal, and it encompasses various forms of taking something secretly. The parsing indicates it is a verb in the Qal stem, which denotes the simple action of stealing. This word appears frequently in the Hebrew Bible, emphasizing the seriousness of theft as a moral failing.
In this context, the act of stealing is linked to a broader pattern of unfaithfulness and sin. Jeremiah's use of the word challenges the people to recognize their actions and the implications of their behavior, as they engage in practices contrary to God's commands.
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 verse is structured as a series of rhetorical questions, each beginning with a verb. The main verb forms — גָּנַב, רָצַח, נָאַף, and others — establish a rhythm that emphasizes the gravity of each sin.
This structure creates a cumulative effect, leading the listener through a progression of moral failures that culminate in the call to accountability, as the people are questioned about their actions before God.
Septuagint Backgroundgenerated
The Septuagint translates גָּנַב as φονεύετε, which means 'you shall murder.' This choice reflects a broader interpretation, emphasizing the severity of the actions being condemned.
The choice of φονεύετε suggests a focus on the consequences of sin, framing the actions not just as individual transgressions but as part of a larger pattern of rebellion against God.
In plain words — the whole versegenerated
Jeremiah 7:9 asks the people if they will engage in serious sins like stealing, murder, and idolatry while thinking they can still worship God. This highlights the disconnect between their actions and true faithfulness to God.
Frequently Asked Questionsgenerated
To steal refers to taking something that does not belong to you, which is a violation of God's commandments.
These sins represent a pattern of unfaithfulness and rebellion against God, highlighting the people's hypocrisy.
Following other gods indicates a betrayal of the covenant relationship between God and His people.
The verse emphasizes that true worship cannot coexist with sinful behavior; genuine faith requires moral integrity.
Reflection Questionsgenerated
- In what ways do I see the disconnect between my actions and my faith?
- How can I ensure that my worship is sincere and not just outwardly performed?
- What steps can I take to address areas of unfaithfulness in my life?
- How does understanding the seriousness of these sins impact my relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 7:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWill ye steal, murder, and commit adultery, and swear falsely,.... At the same time they offered sacrifices, and trusted in them, they did those things, which would not be grateful to the Lord, nor
Read John Gill on Jeremiah 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWill ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; "Will ye steal, etc., and then come and stand before me?" Gods
Read Robert Jamieson on Jeremiah 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere the prophet mentions divers of those sins in which they were notorious, they were thieves, murderers, adulterers, perjured idolaters, &c, :q.d. Can you think that this can be grateful unto me, or any whit advantageous to yourselves, to frequent my house, and yet retain these odious sins, as if I were a companion for thieves, murderers, &c.? Gods whom ye know not; such as they had set up new, and never had any experience of, and therefore could have no reason to serve them; therefore called new gods, : but of his power and goodness they had had ample proof, in their deliverance from Egypt, and the wonderful miracles and signs that God had shown them in the wilderness, and his victorious…
Read Matthew Poole on Jeremiah 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 7:9 Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;Ver. 9. Will ye steal, murder, &c.] Heb., Will ye stealing steal, murdering murder, &c. - i.e., drive a trade with the devil by these foul practices allowed and wallowed in, quasi examen malorum facinorum nihil obsit, modo domum Dei ingrederemini, as if you could set off with me, and make amends by your good deeds for your bad.
Read John Trapp on Jeremiah 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Will ye steal.—The English obscures the emphasis of the Hebrew idiom which gives the verbs as a series of infinitives, What! to steal, to murder, to burn incense to Baal . . . and then have ye come before me . . .!
Read Charles John Ellicott on Jeremiah 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Will ye steal, murder] Will you continue to commit such abominations, and pretend to worship me; and thus defile the place that is called by my name; and so make my house a den of robbers? I have seen this,-and can you expect to escape condign punishment? Ye shall not escape.
Read AdamClarke on Jeremiah 7 →CambridgeThe Cambridge Bible for Schools and Colleges9. Will ye steal] What! steal, etc. The Hebrew verb is in a form used when the object is to present the action itself in the strongest light. Cp. Jeremiah 32:33; Isaiah 21:5. The wording shews that the Decalogue is in the prophet’s mind. burn incense] See on Jeremiah 1:16. The Hebrew word has no connexion with that for frankincense (Jeremiah 6:20), but denotes something producing a sweet smoke, whether sacrifices (as in Psalms 66:15) or incense (as Exodus 30:7 f.). Baal] the Baal. See on Jeremiah 2:8.
Read Cambridge on Jeremiah 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9, 10. Will ye steal… and burn incense unto Baal — The precise thought of this notable passage is obscured, if not, indeed, materially changed, in the Authorized Version.
Read Daniel Denison Whedon 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
Will you steal and murder, commit adultery and perjury, burn incense to Baal, and follow other gods that you have not known,
Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods that you have not known,
Will you steal and murder, commit adultery and perjury, burn incense to Baal, and follow other gods that you have not known,
You steal. You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to other gods whom you have not previously known.
Tyndale line
Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;
Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods that ye have not known,
Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye have not known,
Will ye steal, murder, and commit adultery, and swear falsely, and burn incense to Baal, and walk after other gods whom ye know not;
Will you steale, murder, and commit adulterie, and sweare falsely and burne incense vnto Baal, and walke after other gods whome yee knowe not?
Strictly literal
What? steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not...
Stealing, murdering, and committing adultery, And swearing to falsehood, and giving perfume to Baal, And going after other gods whom ye knew not.
Stealing, murdering, and committing adultery, || And swearing to falsehood, and giving incense to Ba‘al, || And going after other gods whom you did not know.
How? will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Ba'al, and walk after other gods of which ye have no knowledge;
Do you steal, kill, and commit adultery? Do you swear deceitfully and offer incense to Baal and walk after other gods whom you have not known?
From the Latin
To steal, to murder, to commit adultery, to swear falsely, to offer to Baalim, and to go after strange gods, which you know not.
Simplified
Are you really going to continue stealing, murdering, committing adultery, and lying, burning incense to Baal, and worshiping other gods that you know nothing about,
Will you take the goods of others, put men to death, and be untrue to your wives, and take false oaths, and have perfumes burned to the Baal, and go after other gods which are strange to you;
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 of this verse, with only minor differences in translation. The Septuagint captures the essence of the Hebrew text while maintaining its own sentence structure.
הֲגָנֹ֤ב׀ רָצֹ֙חַ֙ וְֽנָאֹ֔ף וְהִשָּׁבֵ֥עַ לַשֶּׁ֖קֶר וְקַטֵּ֣ר לַבָּ֑עַל וְהָלֹ֗ךְ אַחֲרֵ֛י אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹֽא־ יְדַעְתֶּֽם׃
13 of the 14 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 7:9
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.
גָּנַב (ganab) is a Hebrew verb meaning to steal. It encompasses various forms, including stealing, being stolen, and going by stealth. The entries indicate its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, which cover both the act of stealing and the state of being stolen.
[גָּנַב] vb. steal
Qal steal
Niph. be stolen
Pi. steal away (trans.)
Pu. be stolen away
Hithp. go by stealth, syeal away
base
H1589 גָּנַב steal
1589 ganab gaw-nab'
a primitive root; to thieve (literally or figuratively); by
implication, to deceive:--carry away, X indeed, secretly
bring, steal (away), get by stealth.
גָּנַב (ga.nav) — to steal.
1) to steal, steal away, carry away
1a) (Qal) to steal
1b) (Niphal) to be stolen
1c) (Piel) to steal away
1d)(Pual) to be stolen away, be brought by stealth
1e) (Hithpael) to go by stealth, steal away
Part | V-Qal-Ptc — Particle · verb qal infinitive absoluteHTi/Vqaa
רָצַח (ratsach) is a Hebrew verb meaning to murder or slay, with nuances of premeditated and accidental killing. It appears in various forms, including Qal (to murder), Niphal (to be slain), and Piel (to intensively murder or assassinate). The entries emphasize the act of killing a human being, particularly in a malicious context.
רָצַח vb. murder, slay
Qal murder, slay, with premeditation
Niph. I shall be slain
Pi. (intens.) murder, assassinate
Pu. ye murder
base
H7523 רָצַח murder, slay
7523 ratsach raw-tsakh'
a primitive root; properly, to dash in pieces, i.e. kill (a
human being), especially to murder:--put to death, kill,
(man-)slay(-er), murder(-er).
רָצַח (ra.tsach) — to murder.
1) to murder, slay, kill
1a)(Qal) to murder, slay
1a1) premeditated
1a2) accidental
1a3) as avenger
1a4) slayer (intentional) (participle)
1b) (Niphal) to be slain
1c) (Piel)
1c1) to murder, assassinate
1c2) murderer, assassin (participle) (subst)
1d) (Pual) to be killed
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
1. Terms:
mur'-der (haragh, "to smite," "destroy," "kill," "slay" (Ps 10:8; Ho 9:13 AV]), ratsach, "to dash to pieces," "kill," especially with premeditation (Nu 35:16 and frequently; 3Job 24:14; Ps 94:6; Jer 7:9; Ho 6:9); phoneus, "criminal homicide," from phoneuo, "to kill," "slay"; phonos, from pheno, has the same meaning; anthropoktonos, "manslayer," "murderer," is used to designate Satan (Joh 8:44) and him that hates his brother (
Murder
Wilful murder was distinguished from accidental homicide, and was invariably visited with capital punishment (Num. 35:16, 18, 21, 31; Lev. 24:17). This law in its principle is founded on the fact of man’s having been made in the likeness of God (Gen. 9:5, 6; John 8:44; 1 John 3:12, 15). The Mosiac law prohibited any compensation for murder or the reprieve of the murderer (Ex. 21:12, 14; Deut. 19:11, 13; 2 Sam. 17:25; 20:10). Two witnesses were required…
The law of Moses, while it protected the accidental homicide, defined with additional strictness the crime of murder. It prohibited compensation or reprieve of the murderer, or his protection if he took refuge in the refuge city, or even at the altar of Jehovah. (Exodus 21:12,14; Leviticus 24:17,21; 1 Kings 2:5,6,31) The duty of executing punishment on the murderer is in the law expressly laid on the "revenger of blood;" but the question of guilt was to be previously decided by the Levitical tribunal. In regal times the duty of execution of justice on a murderer seems to have been assumed to some extent by the sovereign, as was also the privilege of pardon. (2 Samuel…
The designed and malevolent taking of human life, was by the original appointment of God, a crime to be punished by death. Cain, the first murderer, recognized it as such, Ge 4:14. The ground for the death penalty for murder is the eminent dignity and sacredness of man as a child of God, Ge 9:5-6. Like the Sabbath and marriage, it is a primeval and universal institution for mankind, and all nations have so recognized it, Ac 28:4. The Mosaic code reenacted it, Le 24:17; and while providing for the unintentional homicide a safe retreat, declares that deliberate murder must be punished by death, from which neither the city of refuge nor the altar of God could shield the…
נָאַף (na'aph) is a Hebrew verb meaning to commit adultery, typically referring to a man with another's wife. It can also denote idolatrous worship in a figurative sense. The root encompasses both the act of adultery and its implications, including the role of women in this context.
[נָאַף] vb. commit adultery
base
H5003 נָאַף commit adultery
5003 na'aph naw-af'
a primitive root; to commit adultery; figuratively, to
apostatize:--adulterer(-ess), commit(-ing) adultery, woman
that breaketh wedlock.
נָאַף (na.aph) — to commit adultery.
1) to commit adultery
1a) (Qal)
1a1) to commit adultery
1a1a) usually of man
1a1a1) always with wife of another
1a1b) adultery (of women) (participle)
1a2) idolatrous worship (fig.)
1b) (Piel)
1b1) to commit adultery
1b1a) of man
1b1b) adultery (of women) (participle)
1b2) idolatrous worship (fig.)
Conj | V-Qal-Ptc — Conjunction · verb qal infinitive absoluteHC/Vqaa
a-dul'-ter-i: In Scripture designates sexual intercourse of a man, whether married or unmarried, with a married woman.
1. Its Punishment:
It is categorically prohibited in the Decalogue (seventh commandment, Ex 20:14; De 5:18): "Thou shalt not commit adultery." In more specific language we read: "And thou shalt not he carnally with thy neighbor's wife, to defile thyself with her" (Le 18:20). The penalty is death for both guilty parties: "And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death" (Le 20:10). The manner of death is not particularized…
Adultery
Conjugal infidelity. An adulterer was a man who had illicit intercourse with a married or a betrothed woman, and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was fornication. Adultery was regarded as a great social wrong, as well as a great sin.
The Mosaic law (Num. 5:11-31) prescribed that the suspected wife should be tried by the ordeal of the “water of jealousy.” There is, however, no recorded instance of the application of this law. In subsequent times the Rabbis made various regulations with the view of discovering the guilty party, and of bringing about a divorce. It has been inferred from John 8:1-11 that this sin became very common during the age preceding the destruction of Jerusalem.
(Exodus 20:14) The parties to this crime, according to Jewish law, were a married woman and a man who was not her husband. The Mosaic penalty was that both the guilty parties should be stoned, and it applied as well to the betrothed as to the married woman, provided she were free. (22:22-24) A bondwoman so offending was to be scourged, and the man was to make a trespass offering. (Leviticus 19:20-22) At a later time, and when owing, to Gentile example, the marriage tie became a looser bond of union, public feeling in regard to adultery changed, and the penalty of death was seldom or never inflicted. The famous trial by the waters of jealousy, (Numbers 5:11-29) was probably an ancient custom, which Moses found deeply seated…
Is a criminal connection between persons who are engaged, one or both, to keep themselves wholly to others; and thus it exceeds the guilt of fornication, which is the same intercourse between unmarried persons. As the highest sin of its kind, and son including all other sins of the flesh, it is forbidden in the seventh commandment. Where polygamy was allowed, as among the ancient Jews, illicit intercourse between a married man and a woman who was married, nor betrothed, constituted not adultery, but fornication.
Fornication may be, in some sense, covered by a subsequent marriage of the parties; but adultery cannot be so healed. Hence God often compares himself to a husband jealous of his honor, Jer 31:32; and hence the forsaking of the true God is compared to fornication and adultery of the vilest kind,
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
Conj | V-Niphal-Ptc — Conjunction · verb niphal infinitive construct commonHC/VNcc
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
The Hebrew word קָטַר (*qatar*) is a verb meaning to smoke or burn, particularly in the context of sacrifices and incense. It has various forms, including nouns for incense (מֻקְטָר, *muqtar*) and incense-altar (מְקַטֵרָה, *meqaterah*). The entries indicate its use in worship practices, with a focus on creating fragrance through fire.
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
make sacrifices smoke
cause incense to smoke, offer incense
make smoke upon
Hoph. be made to smoke as a sacrifice
H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar
6999 qatar kaw-tar'
a primitive root (identical with 7000 through the idea of
fumigation in a close place and perhaps thus driving out the
occupants); to smoke, i.e. turn into fragrance by fire
(especially as an act of worship):--burn (incense, sacrifice)
(upon), (altar for) incense, kindle, offer (incense, a
sacrifice).
see HEBREW for 07000
קָטַר (qa.tar) — to offer: burn.
: burn
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
מֻקְטָר (muq.tar) — incense.
v
incense
מְקַטֵרָה (me.qa.te.rah) — incense-altar.
incense-altar
קָטַר (qa.tar) — to offer: offer.
: offer
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
קָטַר (qa.tar) — to offer: to perfume.
: perfume
v
Conj | V-Piel-Ptc — Conjunction · verb piel infinitive construct commonHC/Vpcc
בַּעַל (ba'al) means 'owner' or 'lord' and is notably used as a divine name for Baal, a Phoenician deity. It can refer to husbands, rulers, and inhabitants as well. The term also denotes specific individuals and locations, including a town in Simeon and men from the tribes of Benjamin and Reuben. The entries consistently emphasize its meaning as 'lord'.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
בַּ֫עַל
n.pr.loc. city in tribe of Simeon
n.pr.m.
a Reubenite
a Gibeonite
base
H1168 בַּ֫עַל owner, lord . . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
. lord, specif. as divine name, Baal.
1168 Ba`al bah'-al
the same as 1167; Baal, a Phoenician deity:--Baal, (plural)
Baalim.
see HEBREW for 01167
בַּעַל (ba.al) — Baal.
§ Baal = "lord"
esp. lord, specif. as divine name, Baal
supreme male divinity of the Phoenicians or Canaanites
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.30;
son of: Abiel (H0022) and Maacah (H4601N);
brother of: Kish (H7027), Ner (H5369), Abdon (H5658J), Zur (H6698I), Nadab (H5070J), Gedor (H1446I), Ahio (H0283I), Zecher (H2144) and Mikloth (H4732)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Reuben living at the time of Divided Monarchy, only mentioned at 1Ch.5.5;
son of: Reaiah (H7211);
father of: Beerah (H0880)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
Baal = "lord"
a town of Simeon, probably identical to Baalath-beer
Another name of ba.a.lat be.er (בַּעֲלַת בְּאֵר "Baalath-beer" H1192)
בַּעַל (ba.al) — (Bamoth)-baal.
Baal = "lord"
Prep | N-proper — Preposition · nounHRd/Ntmsa
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Conj | V-Qal-Ptc — Conjunction · verb qal infinitive absoluteHC/Vqaa
wok (peripatein): Aside from its frequent occurrence in the usual sense, the word "walk" is used figuratively of conduct and of spiritual states. (1) Observance of laws or customs: "Thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs" (Ac 21:21). (2) Of the spiritual life: "If we walk in the light, as he is in the light" (1Joh 1:7); "That like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life" (Ro 6:4); "Walk by the Spirit, and ye shall not fulfill the lust of the flesh" (Ga 5:16); "For we walk by faith, not by sight"…
Is often figuratively used to denote a man’s mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ’s favor here and in heaven, Ps 89:15 Re 3:4.
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc — HAcmpc
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAampa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp