Deuteronomy 2:17 — Word Study
WLCוַיְדַבֵּ֥ר יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃
BSAthe LORDYᵉhôvâh [Yehovah, The covenant Name of God] saiddâbar▸ [to speak, communicate, or utter] to meʼêl [toward me, in my direction]
| Greek | English | Parsing |
|---|---|---|
| וַיְדַבֵּ֥ר | and he spoke | Verb, Piel, sequential imperfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֵלַ֥י | to me | Preposition, suffix |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the LORD said to me, |
| KJV | That the LORD spake unto me, saying, |
| ASV | that Jehovah spake unto me, saying, |
| YLT | that Jehovah speaketh unto me, saying, |
| WEB | Yahweh spoke to me, saying, |
| BBE | The word of the Lord came to me, saying, |
Where they part company is יְדַבֵּ֥ר — see How Translations Differ.
The main clause presents God's direct speech, with additional phrases providing context and purpose.



4 commentators on this verse
Gill, Jamieson, Cambridge, Whedon & more — read them ›
clause
subjectיהוה
verbדָבַר
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 — Deuteronomy 2:17
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 — Instructions from the LORDgenerated
Deuteronomy 2:17 records a moment when the LORD speaks to Moses, providing guidance as the Israelites prepare to cross into new territory. This passage is part of a larger narrative where God instructs Moses on how to interact with neighboring nations as they journey through the wilderness. It emphasizes the importance of divine communication in the leadership of Israel.
Cross References
The Key Word — יְדַבֵּ֥ר, vay.da.Bergenerated
The verb דָבַר (dabar) means 'to speak' and is used here in the Piel form, indicating a more intense action of speaking. The parsing as a sequential imperfect third person masculine singular suggests an ongoing or repeated action, emphasizing that God is actively communicating with Moses.
This word encompasses a range of actions from simple conversation to commanding or promising. In this context, it highlights the authority of God as He speaks to His chosen leader, Moses, guiding him in the journey of the Israelites.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase said.
Sentence Structuregenerated
The main verb יְדַבֵּ֥ר governs the clause, with the subject יְהוָ֖ה (the LORD) clearly identified. The structure shows a straightforward communication from God to Moses, emphasizing the directness of divine instruction.
The prepositional phrase אֵלַ֥י (to me) indicates direction, and the infinitive construct לֵאמֹֽר (saying) completes the thought, showing that God is speaking with a purpose.
Septuagint Backgroundgenerated
The Septuagint translates יְדַבֵּ֥ר as ἐλάλησεν (he spoke), which aligns closely with the Hebrew meaning of direct communication. This choice indicates a consistent understanding of God's speech.
The use of κύριος for יְהוָ֖ה highlights the divine authority and lordship of God in both texts.
In plain words — the whole versegenerated
Deuteronomy 2:17 shows that the LORD spoke to Moses, giving him important instructions as the Israelites prepared to enter new lands. This moment emphasizes God's guidance and communication with His people.
Frequently Asked Questionsgenerated
It signifies direct communication from God, providing guidance and instructions for the Israelites as they journeyed.
Yahweh is the covenant name of God, representing His eternal and self-existent nature, and is central to the identity of Israel.
God's commands are crucial for guiding the people of Israel in their journey and interactions with other nations.
It highlights the ongoing relationship between God and His people, where God continually provides direction and instruction.
Reflection Questionsgenerated
- How can I recognize God's communication in my own life?
- What does it mean for me to follow God's instructions today?
- In what ways can I be more attentive to God's guidance?
- How does understanding God's name, Yahweh, impact my relationship with Him?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Deuteronomy 2:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat the Lord spoke unto me,.... At the brook Zered, having passed that, or at Dibongad, which was their next station: saying; as follows.
Read John Gill on Deuteronomy 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat the LORD spake unto me, saying, No JFB commentary on this verse.
Read Robert Jamieson on Deuteronomy 2 →
CambridgeThe Cambridge Bible for Schools and Colleges16–25. Approach to the ‘Ammonites and Amorites The adult generation having died out (Deuteronomy 2:16), Jehovah charged Moses that, being about to pass the border or cross the territory of Mo’ab (Deuteronomy 2:17 f.) and to approach ‘Ammôn, Israel (Sg. address) must not fight the latter, for Jehovah gave that land to the sons of Lot (Deuteronomy 2:19). Follows an archaeological note on the predecessors of ‘Ammôn (Deuteronomy 2:20-23); and then the command, in the Pl. address, to cross the Arnon (Deuteronomy 2:24 a); then, in the Sg., an assurance that Sîḥ ?ôn should be given into Israel’s hands, they must fight him (Deuteronomy 2:24 b); for the dread of Israel would Jehovah put on all…
Read Cambridge on Deuteronomy 2 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16-19. Men of war were consumed — The generation that rebelled had died in their wandering. The people are now to cross over the boundary of Moab and advance into the neighbourhood of the Ammonites.
Read Daniel Denison Whedon on Deuteronomy 2 →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
the LORD said to me,
Yahweh spoke to me, saying,
the LORD said to me,
the Lord said to me,
Tyndale line
That the LORD spake unto me, saying,
that Jehovah spake unto me, saying,
that the LORD spake unto me, saying,
That the LORD spoke to me, saying,
Then the Lord spake vnto me, saying,
Strictly literal
that Jehovah spoke to me, saying,
that Jehovah speaketh unto me, saying,
that YHWH speaks to me, saying,
That the Lord spoke unto me, saying,
that Yahweh spoke to me, saying,
From the Latin
The Lord spoke to me, saying:
Simplified
the Lord told me,
The word of the Lord came to me, saying,
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 reads וַיְדַבֵּ֥ר יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃, which matches the Septuagint's word correspondence closely. The Samaritan Pentateuch differs by using יָאָמַר (he said) instead of יְדַבֵּ֥ר, indicating a slight variation in the expression of God's communication.
וַיְדַבֵּ֥ר יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃
4 of the 4 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.
ויאמר יהוה אלי לאמר
1 word differs from the Masoretic Text: יאמר (say)
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 Deuteronomy 2:17
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.
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
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
spok (1Ki 7:33).
See SEA, THE MOLTEN.
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)
N-proper — Noun properHNpt
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · 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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
