Zechariah 4:5 — Word Study
WLCוַ֠יַּעַן הַמַּלְאָ֞ךְ הַדֹּבֵ֥ר בִּי֙ וַיֹּ֣אמֶר אֵלַ֔י הֲל֥וֹא יָדַ֖עְתָּ מָה־ הֵ֣מָּה אֵ֑לֶּה וָאֹמַ֖ר לֹ֥א אֲדֹנִֽי׃
BSADo you notlôʼ knowyâdaʻ■ [be aware of, understand] whatmâh they arehêm [these, those things] repliedʻânâh▸ the angelmălʼâk [messenger, heavenly being] Nolôʼ [not] my lordʼâdôwn [master, ruler] I answeredʼêl-leh
| Greek | English | Parsing |
|---|---|---|
| וַ֠יַּעַן | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| הַמַּלְאָ֞ךְ | the angel | Particle, noun common masculine singular absolute |
| הַדֹּבֵ֥ר | who was speaking | Particle, verb qal participle (active) masculine singular |
| בִּי֙ | with me | Preposition, suffix |
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלַ֔י | to me | Preposition, suffix |
| הֲל֥וֹא | ¿ not | Particle, particle |
| יָדַ֖עְתָּ | do you know | Verb, Qal, perfect second person masculine singular |
| מָה־ | what? | Pronoun |
| הֵ֣מָּה | they | Pronoun |
| אֵ֑לֶּה | [are] these | Particle |
| וָאֹמַ֖ר | and I said | Verb, Qal, sequential imperfect first person common singular |
| לֹ֥א | no | Particle |
| אֲדֹנִֽי׃ | O lord my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Do you not know what they are?” replied the angel. “No, my lord,” I answered. |
| KJV | Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. |
| ASV | Then the angel that talked with me answered and said unto me, Knowest thou not what these are? And I said, No, my lord. |
| YLT | And the messenger who is speaking with me answereth and saith unto me, 'Hast thou not known what these [are]?' And I say, 'No, my lord.' |
| WEB | Then the angel who talked with me answered me, “Don’t you know what these are?” I said, “No, my lord.” |
| BBE | Then the angel who was talking to me, answering me, said, Have you no knowledge of what these are? And I said, No, my lord. |
The translations agree on the essential meaning of the angel's inquiry into Zechariah's understanding.
The sentence structure includes a main question from the angel, followed by Zechariah's response, creating a clear dialogue.




5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
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 — Zechariah 4:5
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 Vision of the Golden Lampstandgenerated
Zechariah 4:5 captures a moment in which the angel questions Zechariah's understanding of the vision he is witnessing. This dialogue emphasizes the importance of comprehension in the prophetic revelations given to Zechariah, as he is being prepared for the significant messages about the future of Israel and the rebuilding of the temple. The context of this vision is crucial, as it sets the stage for God's encouragement to His people through Zerubbabel and Joshua, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 4:13 | “Do you not know what these are?” he inquired. “No, my lord,” I replied. |
| 2 | Mark 4:13 | Then Jesus said to them, “Do you not understand this parable? Then how will you understand any of the parables? |
| 3 | Genesis 41:16 | “I myself cannot do it,” Joseph replied, “but God will give Pharaoh a sound answer.” |
| 4 | Psalm 139:6 | Such knowledge is too wonderful for me, too lofty for me to attain. |
| 5 | Daniel 2:30 | And to me this mystery has been revealed, not because I have more wisdom than any man alive, but in order that the interpretation might be made known to the king, and that you may understand the thoughts of your mind. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָדַעְתָּ, ya.Da'.tagenerated
The verb יָדַע (*yada`*) means 'to know' and encompasses a range of meanings including recognizing, understanding, and experiencing. In this context, it highlights Zechariah's lack of awareness regarding the significance of the vision presented to him.
The parsing indicates that this is a perfect form, second person masculine singular, suggesting a direct inquiry into Zechariah's knowledge. The angel's question prompts Zechariah to reflect on his understanding, emphasizing the need for insight into divine revelations.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses know for יָדַעְתָּ.
Sentence Structuregenerated
The main verb of the verse is יַּעַן, and he answered, which governs the entire sentence. The structure consists of a dialogue format, where the angel speaks first, followed by Zechariah's response.
The Hebrew word order places emphasis on the angel's question, making it clear that understanding is central to the interaction. The use of direct speech highlights the immediacy of the communication.
Septuagint Backgroundgenerated
The Septuagint translates יָדַעְתָּ as γινώσκεις, which conveys a similar meaning of knowledge or understanding. This choice indicates that the translators aimed to preserve the original intent of questioning Zechariah's awareness of the vision's significance.
The use of ἀπεκρίθη for וַיַּעַן shows a direct response, aligning with the Hebrew's emphasis on dialogue and immediate interaction.
In plain words — the whole versegenerated
Zechariah 4:5 shows a conversation between the angel and Zechariah. The angel asks if Zechariah knows what he is seeing, and Zechariah replies that he does not. This highlights the importance of understanding the visions given by God.
Frequently Asked Questionsgenerated
The angel is prompting Zechariah to consider his understanding of the vision, indicating that knowledge is crucial for interpreting God's messages.
Zechariah's response reflects his confusion or lack of insight into the vision, which is a common theme in prophetic encounters.
The angel serves as a mediator of God's message, guiding Zechariah to deeper understanding and revelation.
This passage emphasizes the need for awareness and understanding in the context of God's promises and the restoration of His people.
Reflection Questionsgenerated
- What are some ways I can seek to understand God's messages in my life?
- How do I respond when I feel confused about what God is revealing to me?
- In what situations have I sought guidance from others to gain understanding?
- How can I be more aware of the spiritual insights around me, like Zechariah needed to be?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Zechariah 4:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the angel that talked with me answered and said unto me,.... Either to upbraid him with his ignorance and stupidity; or rather to quicken his attention, and that of others, to the interpretation
Read John Gill on Zechariah 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then the angel that talked with me answered ... Knowest thou not what these be?
Read Robert Jamieson on Zechariah 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen; when the prophet had inquired into the meaning of these emblems. The angel that talked with me: see . Knowest thou not? it is not a question either to upbraid the prophet as an ignoramus, Christ doth not reproach his for not knowing deep and dark mysteries at first sight of them; nor is it the question of one that was uncertain about the thing inquired into, Christ knew the prophet’ s ignorance though he ask the question; but it is to excite him to attend and learn. And I said, No; Zechariah freely confesseth he knew not, he pretends not to know what indeed he did not know. My lord: he owns the greatness and sovereignty of Christ.
Read Matthew Poole on Zechariah 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 4:5 Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.Ver. 5. Knowest thou not what these be?] Thus preparation is made to the ensuing interpretation of the vision by this dialogue; that we might give better heed to that manifold wisdom of God made known to and by the Church; wherein the very angels themselves are great students and daily proficients, Ephesians 3:10. Docent proficiendo, et docendo proficiunt. The best of men know not so much as they might have known. "Are ye also ignorant of these things" (saith our Saviour to the twelve)? "are ye also without understanding?" Matthew 15:16 : what? know you not…
Read John Trapp on Zechariah 4 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4, 5. The prophet fails to understand the vision, and he turns to his companion for an explanation. Answered — See on Zechariah 1:10. These — The contents of the entire vision, not only the trees.
Read Daniel Denison Whedon on Zechariah 4 →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
“Do you not know what they are?” replied the angel. “No, my lord,” I answered.
Then the angel who talked with me answered me, “Don’t you know what these are?” I said, “No, my lord.”
“Do you not know what they are?” replied the angel. “No, my lord,” I answered.
He replied, “Don’t you know what these are?” So I responded, “No, sir.”
Tyndale line
Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.
Then the angel that talked with me answered and said unto me, Knowest thou not what these are? And I said, No, my lord.
Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.
Then the angel that talked with me answered and said to me, Knowest thou not what these are? and I said, No, my lord.
Then the Angel that talked with mee, answered and said vnto me, Knowest thou not what these be? And I said, No, my Lord.
Strictly literal
And the angel that talked with me answered and said unto me, Knowest thou not what these are? And I said, No, my lord.
And the messenger who is speaking with me answereth and saith unto me, 'Hast thou not known what these [are]?' And I say, 'No, my lord.'
And the messenger who is speaking with me answers and says to me, “Have you not known what these [are]?” And I say, “No, my lord.”
Then the angel that spoke with me answered and said unto me, Knowest thou not what these are? And I said, No, my lord.
The angel who was talking with me answered and said to me, “Do you not know what these things mean?” I said, “No, my master.”
From the Latin
And the angel that spoke in me answered, and said to me: Knowest thou not what these things are? And I said: No, my lord.
Simplified
“Don't you know what these are?” the angel replied. “No, my lord,” I responded.
Then the angel who was talking to me, answering me, said, Have you no knowledge of what these are? And I said, No, my lord.
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 agree closely in this verse, with 14 out of 14 words matched. This indicates a strong consistency in the transmission of this text across different traditions.
וַ֠יַּעַן הַמַּלְאָ֞ךְ הַדֹּבֵ֥ר בִּי֙ וַיֹּ֣אמֶר אֵלַ֔י הֲל֥וֹא יָדַ֖עְתָּ מָה־ הֵ֣מָּה אֵ֑לֶּה וָאֹמַ֖ר לֹ֥א אֲדֹנִֽי׃
14 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 Zechariah 4:5
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.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
an'-jel (mal'akh; Septuagint and New Testament, aggelos):
I. DEFINITION AND SCRIPTURE TERMS
II. ANGELS IN OLD TESTAMENT
1. Nature, Appearances and Functions
2. The Angelic Host
3. The Angel of the Theophany
III. ANGELS IN NEW TESTAMENT
1. Appearances
2. The Teaching of Jesus about Angels
3. Other New Testament References
IV. DEVELOPMENT OF THE DOCTRINE
V. THE REALITY OF ANGELS
LITERATURE
I. Definition and Scripture Terms.
The word angel is applied in Scripture to an order of supernatural or heavenly beings whose business it is to act as God's messengers to men, and as agents who carry out His will. Both in Hebrew and Greek the word is applied to human messengers (1Ki 19:2; Lu 7:24); in Hebrew it is used in the singular to denote a Divine messenger, and in the plural for human messengers…
Angel
A word signifying, both in the Hebrew and Greek, a “messenger,” and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20).
It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17;
The original word, both in Hebrew and Greek, means messenger, and is so translated, Mt 11:10 Lu 7:24. It is often applied to an ordinary messenger, Job 1:14 1Sa 11:3 Lu 9:52; to prophets, Isa 42:19 Hag 1:13; to priests, Ec 5:6 Mal 2:7; and even to inanimate objects, Ps 78:49 104:4 2Co 12:7. Under the…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HTd/Vqrmsa — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
HR/Sp1bs — Preposition · suffixHR/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)
Part | Part — Particle · particleHTi/Tn
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-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
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
no.
See NO-AMON.
No
Or No-A’mon, the home of Amon, the name of Thebes, the ancient capital of what is called the Middle Empire, in Upper or Southern Egypt. “The multitude of No” (Jer. 46:25) is more correctly rendered, as in the Revised Version, “Amon of No”, i.e., No, where Jupiter Amon had his temple. In Ezek. 30:14, 16 it is simply called “No;” but in ver. 15 the name has the Hebrew Hamon prefixed to it, “Hamon No.” This prefix is probably the name simply of the god usually styled Amon or Ammon. In Nah. 3:8 the “populous No” of the Authorized Version is in the Revised Version correctly rendered “No-Amon.”
[NO-AMON]
stirring up; forbidding
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
