Ezekiel 13:7 — Word Study
WLCהֲל֤וֹא מַֽחֲזֵה־ שָׁוְא֙ חֲזִיתֶ֔ם וּמִקְסַ֥ם כָּזָ֖ב אֲמַרְתֶּ֑ם וְאֹֽמְרִים֙ נְאֻם־ יְהוָ֔ה וַאֲנִ֖י לֹ֥א דִבַּֽרְתִּי׃ ס
BSAHaven’t youlôʼ seenchâzâh■ [a false or vain vision, without substance] a falseshâvᵉʼ visionmachăzeh [a vision without truth] and spokenʼâmar■ [uttered or proclaimed] a lyingkâzâb [deceptive or false] divinationmiqçâm [a prophecy based on supernatural means, like fortune-telling] when you proclaimʼâmar [declare or announce] Thus declaresnᵉʼum [speaks or utters] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] ◂even though Iʼănîy [although or notwithstanding, the Lord, the speaker] have notlôʼ spokendâbar■ [communicated or uttered]
| Greek | English | Parsing |
|---|---|---|
| הֲל֤וֹא | ¿ not | Particle, particle |
| מַֽחֲזֵה־ | a vision of | Noun common, masculine singular construct |
| שָׁוְא֙ | worthlessness | Noun common, masculine singular absolute |
| חֲזִיתֶ֔ם | have you seen | Verb, Qal, perfect second person masculine plural |
| וּמִקְסַ֥ם | and divination of | Conjunction, noun common masculine singular construct |
| כָּזָ֖ב | falsehood | Noun common, masculine singular absolute |
| אֲמַרְתֶּ֑ם | have you said? | Verb, Qal, perfect second person masculine plural |
| וְאֹֽמְרִים֙ | and [you were] saying | Conjunction, verb qal participle (active) masculine plural |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| וַאֲנִ֖י | and I | Conjunction, pronoun |
| לֹ֥א | not | Particle |
| דִבַּֽרְתִּי׃ ס | I have spoken | Verb, Piel, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Haven’t you seen a false vision and spoken a lying divination when you proclaim, ‘Thus declares the LORD,’ even though I have not spoken? |
| KJV | Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it; albeit I have not spoken? |
| ASV | Have ye not seen a false vision, and have ye not spoken a lying divination, in that ye say, Jehovah saith; albeit I have not spoken? |
| YLT | A vain vision have ye not seen, And a lying divination spoken, When ye say: An affirmation of Jehovah, And I have not spoken? |
| WEB | Haven’t you seen a false vision, and haven’t you spoken a lying divination, in that you say, ‘Yahweh says;’ but I have not spoken?” |
| BBE | Have you not seen a vision without substance and have you not falsely made use of secret arts, when you say, The Lord has said; though I have said nothing? |
The translations agree closely in their rendering of the key phrases in this verse.
The sentence is structured with a main clause followed by subordinate clauses that elaborate on the actions of the false prophets.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbחָזָה
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 — Ezekiel 13:7
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 Prophecy Against False Prophetsgenerated
Ezekiel 13:7 addresses the issue of false prophets who claim to have received messages from God. They assert their authority by saying, 'Thus declares the LORD,' even when God has not communicated with them. This passage serves as a warning about the consequences of speaking falsely in God's name, emphasizing the importance of true prophetic revelation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 13:2–3 | “Son of man, prophesy against the prophets of Israel who are now prophesying. Tell those who prophesy out of their own imagination: Hear the word of the LORD! |
| 2 | Matthew 24:23–24 | At that time, if anyone says to you, ‘Look, here is the Christ!’ or ‘There He is!’ do not believe it. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — חֲזִיתֶ֔ם, cha.zi.Temgenerated
The verb חָזָה (chazah) means 'to see' or 'to perceive,' and in this context, it refers to the act of having a vision or prophetic insight. It is often used in a spiritual sense, indicating a divine revelation or insight granted to the prophet.
The parsing indicates that it is in the perfect tense, second person masculine plural, which means it is addressing a group of people directly, asking if they have indeed seen these false visions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains multiple clauses, with the main verb being חֲזִיתֶ֔ם, have you seen. This verb governs the entire inquiry about the false visions and lies spoken by the prophets.
The structure includes a series of questions directed at the false prophets, with each clause building on the previous one to emphasize the gravity of their actions.
Septuagint Backgroundgenerated
The Septuagint translates חָזָה as ἑωράκατε, which means 'you have seen.' This choice reflects a straightforward rendering of the Hebrew concept of seeing or perceiving, maintaining the original meaning while adapting it to the Greek language.
The use of μαντείας for 'divination' in the Septuagint indicates a similar emphasis on the supernatural aspect of the false prophecies, aligning with the Hebrew context.
In plain words — the whole versegenerated
Ezekiel 13:7 warns against false prophets who claim to speak for God while their visions are empty and their prophecies deceptive. The Lord questions them about their false claims, emphasizing that He has not communicated with them.
Frequently Asked Questionsgenerated
A false vision refers to a deceptive or misleading perception that is not from God, often leading people away from the truth.
Speaking falsely in God's name is serious because it misrepresents God's will and can lead others astray, undermining the integrity of true prophecy.
One can discern true prophecy by examining the alignment of the message with Scripture, the character of the prophet, and the fruit of their ministry.
The response should be to reject their claims, seek the truth in God's Word, and hold fast to the genuine messages from God.
Reflection Questionsgenerated
- In what ways have I encountered false teachings or misleading messages in my life?
- How can I ensure that I am discerning the truth in what I hear from others about God?
- What steps can I take to deepen my understanding of God's Word to avoid being misled?
- How can I encourage others to seek the truth and avoid falsehoods in their beliefs?
The early church on this verse — how the Fathers read it
Several early church fathers referenced this verse to discuss the dangers of false prophecy and the importance of speaking truthfully in God's name.
Pray for us that our words may not be false.Early Church Fathers on Ezekiel 13 →
This is what we are looking for, that the Lord will be present as a witness to my words, that he may himself confirm what is said by witness of his holy Scriptures.Early Church Fathers on Ezekiel 13 →
The ministry of prophets is about speaking against heretics whose task is empty, whose visions are false and who persist in establishing their own words, because the Lord comes against them,Early Church Fathers on Ezekiel 13 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 13:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave ye not seen a vain vision,.... A vision only in pretence, and not in reality; the effect of their own fancy, and not anything shown them by the Lord: and have ye not spoken a lying divination;
Read John Gill on Ezekiel 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHave ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it; albeit I have not spoken? No JFB commentary on this verse.
Read Robert Jamieson on Ezekiel 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleConsider with your own consciences; do they not tell you that all is vain pretence which you make? Can you think Jerusalem can escape, or the first captives be returned, and all this so soon? Is not this vain to be imagined, and they vainer that imagine and believe it? If it should come to pass, which it never shall, yet herein you are convicted liars; you say the Lord saith, whereas he hath said no such thing, nay, the contrary hath God spoken to what you speak, and the event shall be as contrary to your expectation, which is of good; but behold evil cometh out of the north, and great destruction.
Read Matthew Poole on Ezekiel 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 13:7 Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith [it]; albeit I have not spoken?Ver. 7. Have ye not seen a vain vision?] i.e., I appeal to your own consciences, have ye not falsely feigned all? Seducers are extremely impudent, with perverse minds, and cauterised consciences.
Read John Trapp on Ezekiel 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) They have made others to hope.—Omit the word “others,” which is not in the original, and translate, “The Lord hath not sent them that they should hope”—i.e., they have no ground to expect that their prophecies will prove true, because they have no warrant for uttering them. D: ON CHAPTER 13:6, 7, AND 17. In these verses a broad and crucial distinction is made between the self-imagined vision and that which is sent from the Lord. It may be that in this case the prophets and prophetesses were untrue to their own convictions, and wilfully declared what they knew to be false; or it may be that they simply uttered as God’s message that which they had persuaded themselves would be the issue.…
Read Charles John Ellicott on Ezekiel 13 →CambridgeThe Cambridge Bible for Schools and Colleges1–9. The lying prophets are like foxes among the ruins (1) Ezekiel 13:1-3. The inspiration of these prophets is not from the spirit of God but from their own heart. (2) Ezekiel 13:4-5. Consequently so far as the state was concerned they were like foxes among the ruins; they burrowed among these and only helped to bring down what might still be standing. (3) Ezekiel 13:6-7. They deceived the people, and were self-deceived. They prophesied lies, and looked that God would establish their lies. (4) Ezekiel 13:8-9. Therefore destruction shall overtake them. The people of the Lord, when the day of chastisement has passed, shall be again a people in their own land, but the names of these prophets…
Read Cambridge on Ezekiel 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Ye say, The Lord saith it — They boldly lay claim for themselves to the only true source of prophetic inspiration; but the Lord himself repudiates them as liars and deceivers of the people.
Read Daniel Denison Whedon on Ezekiel 13 →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
Haven’t you seen a false vision and spoken a lying divination when you proclaim, ‘Thus declares the LORD,’ even though I have not spoken?
Haven’t you seen a false vision, and haven’t you spoken a lying divination, in that you say, ‘Yahweh says;’ but I have not spoken?”
Haven’t you seen a false vision and spoken a lying divination when you proclaim, ‘Thus declares the LORD,’ even though I have not spoken?
Have you not seen a false vision and announced a lying omen when you say, “the Lord declares,” although I myself never spoke?
Tyndale line
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it; albeit I have not spoken?
Have ye not seen a false vision, and have ye not spoken a lying divination, in that ye say, Jehovah saith; albeit I have not spoken?
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith; albeit I have not spoken?
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it , although I have not spoken?
Haue ye not seene a vaine vision? and haue yee not spoken a lying diuination? ye say, The Lord sayth it, albeit I haue not spoken.
Strictly literal
Have ye not seen a vain vision, and spoken a lying divination, when ye say, Jehovah saith; and I have not spoken?
A vain vision have ye not seen, And a lying divination spoken, When ye say: An affirmation of Jehovah, And I have not spoken?
Have you not seen a vain vision, || And spoken a lying divination, || When you say, A declaration of YHWH, || And I have not spoken?
Had ye not seen a false vision, and had ye not said a lying divination? and ye say, “The Lord saith,” when I have not spoken.
Have you not had false visions and made false predictions, you who say, “Such and such is Yahweh's declaration” when I myself have not spoken?'
From the Latin
Have you not seen a vain vision and spoken a lying divination: and you say: The Lord saith: whereas I have not spoken.
Simplified
Isn't it a false vision that you people saw? Isn't it a prophecy of lies when you announce, ‘This is what the Lord says,’ even though I haven't said anything?
Have you not seen a vision without substance and have you not falsely made use of secret arts, when you say, The Lord has said; though I have said nothing?
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 on the wording of this verse, with a word-for-word correspondence in their translations. This consistency highlights the shared understanding of the text across these traditions.
הֲל֤וֹא מַֽחֲזֵה־ שָׁוְא֙ חֲזִיתֶ֔ם וּמִקְסַ֥ם כָּזָ֖ב אֲמַרְתֶּ֑ם וְאֹֽמְרִים֙ נְאֻם־ יְהוָ֔ה וַאֲנִ֖י לֹ֥א דִבַּֽרְתִּי׃ ס
13 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.
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 Ezekiel 13:7
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 | Part — Particle · particleHTi/Tn
מַחֲזֶה (machazeh) means 'vision,' specifically referring to a vision experienced in an ecstatic state. It is derived from the root word מַחֲזָה (machazah), which also relates to visions. The entries consistently emphasize its meaning related to visionary experiences.
מַחֲזֶה n.[m.] vision
base
H4236 מַחֲזֶה vision
4236 machazeh makh-az-eh'
from 2372; a vision:--vision.
see HEBREW for 02372
מַחֲזֶה (ma.cha.zeh) — vision.
vision (in the ecstatic state)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
N-ms — Noun common · masculine singular absoluteHNcmsa
חָזָה (chazah) is a Hebrew verb primarily used in poetic contexts, meaning to see or behold. It encompasses a range of meanings including perceiving, contemplating, and having visions, often in an ecstatic state. The entries highlight its use in prophesying and providing insight, with an Aramaic equivalent also noted.
חָזָה vb. (almost wholly poet.) see, behold
Qal
see, behold
see as a seer in the ecstatic state
see, perceive
base
H2372 חָזָה (almost wholly poet.) see, behold
2372 chazah khaw-zaw'
a primitive root; to gaze at; mentally, to perceive,
contemplate (with pleasure); specifically, to have a vision
of:--behold, look, prophesy, provide, see.
חָזָה (cha.zah) — to see.
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Aramaic equivalent: cha.zah (חֲזָה "to see" H2370)
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
מִקְסָם (miqcam) refers to divination or augury. It is derived from the root word associated with the act of seeking omens or signs, specifically noted in Strong's entry as coming from H7080. The entries consistently define it in the same way, with no significant disagreement among lexicons.
[מִקְסָם] n.[m.] divination
base
H4738 מִקְסָם
4738 miqcam mik-sawn'
from 7080; an augury:--divination.
see HEBREW for 07080
מִקְסָם (miq.sam) — divination.
divination
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כָּזָב (kazab) refers to a lie or falsehood, encompassing meanings like deceit and untruth. It is derived from a root that suggests the concept of deception. The entries consistently describe it as a term for falsehood without significant disagreement among lexicons.
כָּזָב n.m. lie, falsehood, deceptive thing
base
H3577 כָּזָב lie, falsehood, deceptive thing
3577 kazab kaw-zawb'
from 3576; falsehood; literally (untruth) or figuratively
(idol):--deceitful, false, leasing, + liar, lie, lying.
see HEBREW for 03576
כָּזָב (ka.zav) — lie.
a lie, untruth, falsehood, deceptive thing
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
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)
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
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)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine pluralHC/Vqrmpa
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
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
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
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs