Zephaniah 3:2 — Word Study
WLCלֹ֤א שָֽׁמְעָה֙ בְּק֔וֹל לֹ֥א לָקְחָ֖ה מוּסָ֑ר בַּֽיהוָה֙ לֹ֣א בָטָ֔חָה אֶל־ אֱלֹהֶ֖יהָ לֹ֥א קָרֵֽבָה׃
BSAShe heededshâmaʻ■ [obeyed not, gave no attention to] nolôʼ voiceqôwl [sound, utterance] she acceptedlâqach■ [received not, had no use for] nolôʼ correctionmûwçâr [discipline, instruction] She does notlôʼ trustbâṭach■ [have faith, believe] in the LORDYᵉhôvâh [Yehovah, the covenant God] she has notlôʼ drawn nearqârab■ [come, approached] toʼêl her Godʼĕlôhîym [Elohim, the supreme deity]
| Greek | English | Parsing |
|---|---|---|
| לֹ֤א | not | Particle |
| שָֽׁמְעָה֙ | it has listened | Verb, Qal, perfect third person feminine singular |
| בְּק֔וֹל | to a voice | Preposition, noun common masculine singular absolute |
| לֹ֥א | not | Particle |
| לָקְחָ֖ה | it has accepted | Verb, Qal, perfect third person feminine singular |
| מוּסָ֑ר | correction | Noun common, masculine singular absolute |
| בַּֽיהוָה֙ | in Yahweh | Preposition, noun proper |
| לֹ֣א | not | Particle |
| בָטָ֔חָה | it has trusted | Verb, Qal, perfect third person feminine singular |
| אֶל־ | to | Preposition |
| אֱלֹהֶ֖יהָ | God its | Noun common masculine plural construct, suffix |
| לֹ֥א | not | Particle |
| קָרֵֽבָה׃ | it has drawn near | Verb, Qal, perfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | She heeded no voice; she accepted no correction. She does not trust in the LORD; she has not drawn near to her God. |
| KJV | She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God. |
| ASV | She obeyed not the voice; she received not correction; she trusted not in Jehovah; she drew not near to her God. |
| YLT | She hath not hearkened to the voice, She hath not accepted instruction, In Jehovah she hath not trusted, Unto her God she hath not drawn near. |
| WEB | She didn’t obey the voice. She didn’t receive correction. She didn’t trust in Yahweh. She didn’t draw near to her God. |
| BBE | She gave no attention to the voice, she had no use for teaching, she put no faith in the Lord, she did not come near to her God. |
Where they part company is in the rendering of בַּֽיהוָה֙ — see How Translations Differ.
The sentence is structured with a series of main clauses followed by negations, emphasizing the city's failures.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Zephaniah 3:2
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 Lament Over Jerusalemgenerated
Zephaniah 3:2 expresses the prophet's sorrow over the city that has turned away from God. The verse highlights the city's refusal to listen to divine guidance, accept correction, and trust in the LORD. It serves as a warning about the consequences of spiritual neglect and disobedience, paralleling themes found in other prophetic writings, such as in Jeremiah 7:23 and Nehemiah 9:26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:15–68 | If, however, you do not obey the LORD your God by carefully following all His commandments and statutes I am giving you today, all these curses will come upon you and overtake you: |
| 2 | Nehemiah 9:26 | But they were disobedient and rebelled against You; they flung Your law behind their backs. They killed Your prophets, who had admonished them to return to You. They committed terrible blasphemies. |
| 3 | Jeremiah 7:23–28 | but this is what I commanded them: Obey Me, and I will be your God, and you will be My people. You must walk in all the ways I have commanded you, so that it may go well with you. |
| 4 | Jeremiah 22:21 | I warned you when you were secure. You said, ‘I will not listen.’ This has been your way from youth, that you have not obeyed My voice. |
| 5 | Zechariah 7:11–14 | But they refused to pay attention and turned a stubborn shoulder; they stopped up their ears from hearing. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — מוּסָר, mu.Sargenerated
The Hebrew word מוּסָר (mūsar) means 'discipline' or 'correction'. It implies moral instruction and guidance, often associated with God's teaching to His people. This term emphasizes the importance of accepting correction as part of spiritual growth.
In this verse, it highlights the city's rejection of divine discipline, which is crucial for maintaining a right relationship with God. The lack of acceptance of מוּסָר signifies a deeper spiritual issue, where the city is not only disobedient but also estranged from the corrective love of God.
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 verbs govern the main actions in the verse: שָֽׁמְעָה (it has listened), לָקְחָ֖ה (it has accepted), בָטָ֔חָה (it has trusted), and קָרֵֽבָה (it has drawn near). Each verb is accompanied by adverbial phrases indicating negation.
The structure emphasizes the repeated use of לֹא (not), which underscores the city's complete failure to heed guidance, accept correction, trust in God, and draw near to Him.
Septuagint Backgroundgenerated
The Septuagint translates מוּסָר as παιδείαν (paideian), meaning 'discipline' or 'instruction', which aligns with the Hebrew meaning but may carry a broader connotation of education and training.
This choice reflects an understanding of correction as not only punitive but also formative, emphasizing the need for guidance in the spiritual life of the community.
In plain words — the whole versegenerated
Zephaniah 3:2 tells us that the city has ignored God's voice and rejected His correction. It does not trust in the LORD and has not approached Him. This verse highlights the consequences of turning away from divine guidance and the importance of being open to correction.
Frequently Asked Questionsgenerated
To heed God's voice means to listen attentively and obey His instructions, as emphasized throughout the Scriptures.
Correction is vital as it helps individuals grow spiritually, learn from mistakes, and maintain a right relationship with God.
Trusting in the LORD involves having faith and confidence in His guidance, provision, and character, as seen in many biblical passages.
Drawing near to God can be achieved through prayer, worship, and obedience to His word, fostering a closer relationship with Him.
Reflection Questionsgenerated
- In what ways have I ignored guidance or correction in my own life?
- How can I be more attentive to God's voice and His instructions?
- What steps can I take to build my trust in the LORD?
- How do I actively draw near to God in my daily routine?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zephaniah 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShe obeyed not the voice,.... Of his servants the prophets, as the Targum, by way of explanation, adds, who warned her of her sins and of her ruin.
Read John Gill on Zephaniah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShe obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God.
Read Robert Jamieson on Zephaniah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShe obeyed not the voice, of the law, her prophets or her faithful priests, (which were too few, yet some there were.) nor of God, by his mercy and judgments crying loud, warning, inviting, persuading to return. She received not correction, or instruction, did not learn, would not be instructed; there is a meiosis in the words, she hated instruction, as that wicked one, 13:18. She trusted not in the Lord; put her confidence in Egypt and Asshur, in any carnal refuges, rather than in her God; in her kings, princes, counsellors, warriors, and confederates, &c. She drew not near to her God; when revolted did not return, when in distress did not seek him, did not draw near with prayer, &c. She…
Read Matthew Poole on Zephaniah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZephaniah 3:2 She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God.Ver. 2. She obeyed not the voice] sc. Of her teachers, nor inclined her ear to them that instructed her, as Proverbs 5:13. Hence she was so filthy and oppressive; who, if she had hearkened to wholesome counsel, and hidden the word of God’ s grace in her heart, would have purified herself even as he is pure, 1 John 3:3, and not have exacted money and grain, but have left off that usury, Nehemiah 5:10. She received not correction] Or discipline, as being incurable or incorrigible, pining away in her iniquity, Leviticus 26:39, and not accepting the chastisement of her…
Read John Trapp on Zephaniah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Obeyed not the voice.—Better, hearkened not to the voice—i.e., of Jehovah, when He addresses her, as in Zephaniah 2:1-3. She trusts not in Jehovah, but in her own wealth (Zephaniah 1:12); she draws not nigh to her God, but to Baal and Moloch (Zephaniah 1:4-6).
Read Charles John Ellicott on Zephaniah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. She obeyed not the voice] Of conscience, of God, and of his prophets. She received not correction] Did not profit by his chastisements; was uneasy and ill-tempered under her afflictions, and derived no manner of good from these chastisements. She trusted not in the Lord] Did not consider him as the Fountain whence all help and salvation should come; and rather sought for support from man and herself, than from God. She drew not near to her God.] Did not worship him; did not walk in his ways; did not make prayer and supplication to him.
Read AdamClarke on Zephaniah 3 →CambridgeThe Cambridge Bible for Schools and Colleges2. She obeyed not the voice] i.e. the voice of God by the prophets. Jeremiah 7:23; Jeremiah 22:21. she received not correction] Or, instruction, Jeremiah 5:3. Comp. Jeremiah 7:28, “This is the nation that obeyeth not the voice of the Lord, nor receiveth correction.” Ch. Jeremiah 32:33. trusted not in the Lord] Faith was always greatly insisted on by the prophets as the essential thing in religion; Isaiah 7:9, “if ye will not believe ye shall not be established;” Jeremiah 17:7, “Blessed is the man who trusteth in the Lord.” Cf. Isaiah 10:20; Isaiah 17:7; Isaiah 30:18.
Read Cambridge on Zephaniah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleShe obeyed not the Voice - Of God, by the law or the prophets, teaching her His ways; and when, disobeying, He chastened her, “she received not correction,” and when He increased His chastisements,
Read Albert Barnes on Zephaniah 3 →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
She heeded no voice; she accepted no correction. She does not trust in the LORD; she has not drawn near to her God.
She didn’t obey the voice. She didn’t receive correction. She didn’t trust in Yahweh. She didn’t draw near to her God.
She heeded no voice; she accepted no correction. She does not trust in the LORD; she has not drawn near to her God.
She is disobedient; she refuses correction. She does not trust the Lord; she does not seek the advice of her God.
Tyndale line
She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God.
She obeyed not the voice; she received not correction; she trusted not in Jehovah; she drew not near to her God.
She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God.
She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God.
She heard not the voyce: she receiued not correction: she trusted not in the Lord: she drew not neere to her God.
Strictly literal
She hearkened not to the voice; she received not correction; she confided not in Jehovah; she drew not near her God.
She hath not hearkened to the voice, She hath not accepted instruction, In Jehovah she hath not trusted, Unto her God she hath not drawn near.
She has not listened to the voice, || She has not accepted instruction, || In YHWH she has not trusted, || She has not drawn near to her God.
She hearkened not to any voice; she accepted no correction; in the Lord she did not trust; to her God she drew not near.
She has not listened to the voice of God, nor accepted correction from Yahweh. She does not trust in Yahweh and will not approach her God.
From the Latin
She hath not hearkened to the voice, neither hath she received discipline: she hath not trusted in the Lord, she drew not near to her God.
Simplified
You don't listen to anybody, you don't accept correction, you don't trust in the Lord, you don't ask for God's help.
She gave no attention to the voice, she had no use for teaching, she put no faith in the Lord, she did not come near to her God.
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 (MT) of Zephaniah 3:2 presents a clear message about the people's refusal to heed God's voice and their lack of trust in Him. The Septuagint (LXX) largely agrees with the MT, matching 12 of the 13 words, although its word order and articles differ, reflecting a slightly different syntactical structure. The Dead Sea Scrolls (4Q78 and Mur88) also align closely with the MT, though both contain some restored and supplied words, indicating minor textual variations. Overall, the core message remains consistent across all witnesses, emphasizing the people's disobedience and distance from God.
לֹ֤א שָֽׁמְעָה֙ בְּק֔וֹל לֹ֥א לָקְחָ֖ה מוּסָ֑ר בַּֽיהוָה֙ לֹ֣א בָטָ֔חָה אֶל־ אֱלֹהֶ֖יהָ לֹ֥א קָרֵֽבָה׃
12 of the 13 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.
[לא] [שמעה] [בקול] [לא] [לקחה] [מוסר] ביהוה לוא בטחה [אל] [אלהי׳ה] [לא] [קרבה]
2 words on the leather — 1 partly restored, 10 supplied entire by an editor.
לא שמעה בקול לא לקחה מוסר [ביהוה] לא בטחה אל אלהי׳ה לא קרבה
9 words on the leather — 3 partly restored, 1 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 Zephaniah 3:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
N-ms — Noun common · masculine singular absoluteHNcmsa
ko-rek'-shun (mucar, usually rendered "instruction," is translated "correction" in several passages): The verb from which the noun is derived signifies "to instruct" or "chastise." The idea of chastisement was very closely connected in the Hebrew mind with that of pedagogy. See CHASTISEMENT. the Revised Version (British and American) and the American Standard Revised Version have changed "correction" of the King James Version to "instruction" in Jer 7:28, reversing the order in the margins. shebheT, rendered "rod" in Job 21:9, is unnecessarily changed to "correction" in 37:13. In 2Ti 3:16, epanorthosis, is translated "correction." The difference between correction, discipline and instruction Was not clearly drawn in the Hebrew…
→ See AFFLICTION, DESIGN OF
→ See CHASTISEMENT
→ See CHILDREN, CORRECTION OF
→ See PARENTS
→ See PUNISHMENT
→ See SCOURGING
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
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
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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 | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
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
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs