Jeremiah 9:14 — Word Study
WLCוַיֵּ֣לְכ֔וּ אַחֲרֵ֖י שְׁרִר֣וּת לִבָּ֑ם וְאַחֲרֵי֙ הַבְּעָלִ֔ים אֲשֶׁ֥ר לִמְּד֖וּם אֲבוֹתָֽם׃ ס
BSArightkên thuskôh to sayʼâmar The LordYᵉhôvâh armytsâbâʼ Godʼĕlôhîym IsraelYisrâʼêl look!hên to eatʼâkal Obj.ʼêth Amawʻam thiszeh wormwoodlaʻănâh to watershâqâh Water (Gate)mayim poisonrôʼsh
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֣לְכ֔וּ | and they have walked | Verb, Qal, sequential imperfect third person masculine plural |
| אַחֲרֵ֖י | after | |
| שְׁרִר֣וּת | [the] stubbornness of | Noun common, feminine singular construct |
| לִבָּ֑ם | own heart their | Noun common masculine singular construct, suffix |
| וְאַחֲרֵי֙ | and after | Conjunction |
| הַבְּעָלִ֔ים | the Baals | Particle, noun |
| אֲשֶׁ֥ר | which | Particle |
| לִמְּד֖וּם | they taught them | Verb piel perfect third person common plural, suffix |
| אֲבוֹתָֽם׃ ס | ancestors their | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Instead, they have followed the stubbornness of their hearts and gone after the Baals, as their fathers taught them.” |
| KJV | But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them: |
| ASV | but have walked after the stubbornness of their own heart, and after the Baalim, which their fathers taught them; |
| YLT | And they walk after the stubbornness of their heart, And after the Baalim, that their fathers taught them, |
| WEB | but have walked after the stubbornness of their own heart and after the Baals, which their fathers taught them.” |
| BBE | But they have been walking in the pride of their hearts, going after the Baals, as their fathers gave them teaching. |
Where they part company is שְׁרִר֣וּת — see How Translations Differ.
The main clause is supported by two phrases that elaborate on the actions taken by the people, showing a clear relationship between their choices and their ancestors' teachings.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכֵּן
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 9:14
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 Consequences of Disobediencegenerated
Jeremiah 9:14 describes how the people of Israel have turned away from God's law and instead followed their own stubborn hearts, leading them to worship the Baals, false gods that their ancestors introduced. This reflects a pattern of disobedience and a warning of the impending consequences from the LORD, who sees their actions and intentions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 3:17 | At that time Jerusalem will be called The Throne of the LORD, and all the nations will be gathered in Jerusalem to honor the name of the LORD. They will no longer follow the stubbornness of their evil hearts. |
| 2 | 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. |
| 3 | Genesis 6:5 | Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time. |
| 4 | Romans 1:21–24 | For although they knew God, they neither glorified Him as God nor gave thanks to Him, but they became futile in their thinking and darkened in their foolish hearts. |
| 5 | Ephesians 2:3 | All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שְׁרִר֣וּת, she.ri.Rutgenerated
The noun שְׁרִר֣וּת (she.ri.Rut) signifies stubbornness or obstinacy, derived from a root that implies being twisted or firm in one's ways. It captures the essence of a hard-hearted attitude, where individuals refuse to change or listen to guidance, often leading to sinful behaviors, as seen in contexts like Deuteronomy 29:19.
In this verse, it highlights the people's refusal to heed God's commands, instead choosing to follow their own prideful inclinations. This stubbornness is not just a personal trait but a collective behavior influenced by their fathers, indicating a deep-rooted tradition of disobedience.
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 finite verb וַיֵּ֣לְכ֔וּ (and they have walked) governs the main clause, with several phrases detailing what they have followed and after whom they have gone. The structure emphasizes the actions of the people in relation to their stubborn hearts and the Baals.
The order of the Hebrew words places emphasis on the stubbornness and the actions that follow, illustrating a clear cause-and-effect relationship between their choices and the teachings of their ancestors.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שְׁרִר֣וּת is translated with the Greek word λέγει (legei), which means 'he says.' This choice may reflect a more interpretative approach, indicating what the people are declaring or affirming in their actions rather than a straightforward translation of stubbornness.
This translation choice suggests a broader interpretation of the people's attitude, framing their actions as a declaration of their choices rather than merely describing their stubbornness.
In plain words — the whole versegenerated
Jeremiah 9:14 tells us that the people of Israel have followed their own stubborn hearts and gone after false gods called the Baals, just as their ancestors taught them. This verse highlights the consequences of turning away from God's commands.
Frequently Asked Questionsgenerated
It means to choose to act according to one's prideful and hard-hearted inclinations rather than obeying God's commands.
The Baals refer to a group of false gods worshiped by the Israelites, often associated with fertility and agriculture.
The ancestors taught the people to worship the Baals, establishing a tradition that the current generation followed.
The surrounding verses warn of dire consequences from the LORD, including punishment and scattering among the nations for their disobedience.
Reflection Questionsgenerated
- In what ways can I identify stubbornness in my own heart?
- How can I ensure that I am following God's commands rather than the traditions of those before me?
- What are some modern-day 'Baals' that people might be tempted to follow?
- How can I help others recognize and turn away from stubbornness in their lives?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 9:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut have walked after the imagination of their own heart,.... What their own hearts devised, chose, and were best pleased with; [See comments on Jeremiah 7:24], and after Baalim; the idols of the
Read John Gill on Jeremiah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut have walked after the imagination of their own heart, and after Baalim, which their fathers taught them: Walked after the imagination of their own heart - (Jeremiah 7:24).
Read Robert Jamieson on Jeremiah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleImagination, or stubbornness and obstinacy: see . Baalim: see . The prophet doth not charge them with new crimes, but with their tenacious sticking to their idolatry. Which their fathers taught them: see . It seems they might partly thank their education for it, as well as their own natural perverseness: hence we should learn to follow God’ s counsel in the Scriptures, and not blindly follow our fathers’ counsel, precepts, or examples, or our own will, which is the worst guide.
Read Matthew Poole on Jeremiah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 9:14 But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them:Ver. 14. But have walked after the imagination of their own heart.] Than the which they could not have chosen a worse guide, since it is evil, "only evil," and "continually" so. Which their fathers taught them.] See Jeremiah 7:18.
Read John Trapp on Jeremiah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Imagination.—Stubbornness, as in Jeremiah 3:17. Baalim.—The generic name for false gods of all kinds, and therefore used in the plural. (Comp. Jeremiah 2:8; Jeremiah 2:23.)
Read Charles John Ellicott on Jeremiah 9 →CambridgeThe Cambridge Bible for Schools and Colleges14. the Baalim] See on ch. Jeremiah 2:8.
Read Cambridge on Jeremiah 9 →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
Instead, they have followed the stubbornness of their hearts and gone after the Baals, as their fathers taught them.”
but have walked after the stubbornness of their own heart and after the Baals, which their fathers taught them.”
Instead, they have followed the stubbornness of their hearts and gone after the Baals, as their fathers taught them.”
Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to the gods called Baal, as their fathers taught them to do.
Tyndale line
But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them:
but have walked after the stubbornness of their own heart, and after the Baalim, which their fathers taught them;
but have walked after the stubbornness of their own heart, and after the Baalim, which their fathers taught them:
But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them:
But haue walked after the stubbernesse of their owne heart, and after Baalims, which their fathers taught them,
Strictly literal
but have walked after the stubbornness of their own heart, and after the Baals, as their fathers taught them;
And they walk after the stubbornness of their heart, And after the Baalim, that their fathers taught them,
And they walk after the stubbornness of their heart, || And after the Ba‘alim, || That their fathers taught them,”
(9:13) But have walked after the stubbornness of their own heart, and after the Be'alim, which their fathers had taught them.
It is because they have walked by their stubborn hearts and have followed the Baals as their fathers taught them to do.
From the Latin
But they have gone after the perverseness of their own heart, and after Baalim, which their fathers taught them.
Simplified
On the contrary, they have followed their own stubborn way of thinking, and went to worship the Baals, just as their forefathers taught them.
But they have been walking in the pride of their hearts, going after the Baals, as their fathers gave them teaching.
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 presents the verse as it is, while the Septuagint closely matches the Hebrew wording, indicating a shared understanding of the text's meaning. The Dead Sea Scrolls show partial restoration, but the core message aligns with the Masoretic Text, emphasizing the people's disobedience.
וַיֵּ֣לְכ֔וּ אַחֲרֵ֖י שְׁרִר֣וּת לִבָּ֑ם וְאַחֲרֵי֙ הַבְּעָלִ֔ים אֲשֶׁ֥ר לִמְּד֖וּם אֲבוֹתָֽם׃ ס
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
לכן כה אמר יהוה [צבאות] [אלהי] ישראל הנ׳ני מאכיל׳ם את [העם] [הזה] [לענה] והשקיתי׳ם [מי] [ראש]
5 words on the leather — 4 partly restored, 7 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 9:14
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.
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
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
שְׁרִירוּת (shriyruwth) generally means firmness or stubbornness. It is derived from a root meaning twisted, indicating a sense of obstinacy. The entries consistently emphasize its association with stubbornness, and it is noted for its use in contexts relating to hardness or inflexibility.
שְׁרִירוּת, usu. שְׁרִרוּת n.f. firmness, always = stubbornness
base
H8307 שְׁרִירוּת, usu. שְׁרִרוּת firmness, always = stubbornness
8307 shriyruwth sher-ee-rooth'
from 8324 in the sense of twisted, i.e. firm;
obstinacy:--imagination, lust.
see HEBREW for 08324
שְׁרִירוּת (she.ri.rut) — stubbornness.
stubbornness, hardness, firmness
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
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)
HC/Acmpc — ConjunctionHC/Acmpc
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"
HTd/Ntmpa — Particle · nounHTd/Ntmpa
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
HTr — ParticleHTr
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
HVpp3cp/Sp3mp — Verb piel perfect third person common plural · suffixHVpp3cp/Sp3mp
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);
HNcfpc/Sp3mp — Noun common feminine plural construct · suffixHNcfpc/Sp3mp