Ezekiel 22:28 — Word Study
WLCוּנְבִיאֶ֗יהָ טָח֤וּ לָהֶם֙ תָּפֵ֔ל חֹזִ֣ים שָׁ֔וְא וְקֹסְמִ֥ים לָהֶ֖ם כָּזָ֑ב אֹמְרִ֗ים כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה וַֽיהוָ֖ה לֹ֥א דִבֵּֽר׃
BSAHer prophetsnâbîyʼ [false seers, diviners] whitewashtâphêl [cover up, plaster over] by falseshâvᵉʼ [lying, deceptive] and lyingkâzâb [deceptive, false] divinationsqâçam sayingʼâmar This is whatkôh the LordʼĂdônây [Adonay, Master] ◂GODYᵉhôvih [Yehovah] saysʼâmar■ ◂when the LORDYᵉhôvâh [Yehovah, the covenant God] has notlôʼ spokendâbar■ [given no word, remained silent]
| Greek | English | Parsing |
|---|---|---|
| וּנְבִיאֶ֗יהָ | and prophets its | Conjunction, noun common masculine plural construct, suffix |
| טָח֤וּ | they have plastered | Verb, Qal, perfect third person common plural |
| לָהֶם֙ | for them | Preposition, suffix |
| תָּפֵ֔ל | whitewash | Noun common, masculine singular absolute |
| חֹזִ֣ים | [they are] seeing | Verb, Qal, participle (active) masculine plural |
| שָׁ֔וְא | falsehood | Noun common, masculine singular absolute |
| וְקֹסְמִ֥ים | and [they are] divining | Conjunction, verb qal participle (active) masculine plural |
| לָהֶ֖ם | for them | Preposition, suffix |
| כָּזָ֑ב | falsehood | Noun common, masculine singular absolute |
| אֹמְרִ֗ים | [they are] saying | Verb, Qal, participle (active) masculine plural |
| כֹּ֤ה | thus | Adverb |
| אָמַר֙ | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֔ה | Yahweh | Noun proper |
| וַֽיהוָ֖ה | and Yahweh | Conjunction, noun proper |
| לֹ֥א | not | Particle |
| דִבֵּֽר׃ | he had spoken | Verb, Piel, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Her prophets whitewash these deeds by false visions and lying divinations, saying, ‘This is what the Lord GOD says,’ when the LORD has not spoken. |
| KJV | And her prophets have daubed them with untempered morter, seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken. |
| ASV | And her prophets have daubed for them with untempered mortar, seeing false visions, and divining lies unto them, saying, Thus saith the Lord Jehovah, when Jehovah hath not spoken. |
| YLT | And its prophets have daubed for them with chalk, Seeing a vain thing, and divining for them a lie, Saying, 'Thus said the Lord Jehovah:' And Jehovah hath not spoken. |
| WEB | Her prophets have plastered for them with whitewash, seeing false visions, and divining lies to them, saying, ‘The Lord Yahweh says,’ when Yahweh has not spoken. |
| BBE | And her prophets have been using whitewash, seeing foolish visions and making false use of secret arts, saying, This is what the Lord has said, when the Lord has said nothing. |
Where they part company is in the translation of תָּפֵל — see How Translations Differ.
The main action is presented first, followed by the means of their deception and the claim they make about God's word.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbטוּחַ
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 22:28
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 — Ezekiel's Prophecy Against Jerusalemgenerated
Ezekiel 22:28 addresses the failure of the prophets in Jerusalem, who are accused of whitewashing the people's sinful deeds with false visions and misleading divinations. This passage highlights the contrast between the true word of God and the empty words of false prophets. The surrounding verses emphasize the corruption and injustice within the city, as well as God's search for a faithful representative among the people, making this a critical moment in Ezekiel's prophetic ministry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 22:25 | The conspiracy of the princes in her midst is like a roaring lion tearing its prey. They devour the people, seize the treasures and precious things, and multiply the widows within her. |
| 2 | Ezekiel 13:10–16 | Because they have led My people astray, saying, ‘Peace,’ when there is no peace, and whitewashing any flimsy wall that is built, |
| 3 | Isaiah 30:10 | They say to the seers, “Stop seeing visions!” and to the prophets, “Do not prophesy to us the truth! Speak to us pleasant words; prophesy illusions. |
| 4 | Jeremiah 8:10–11 | Therefore I will give their wives to other men and their fields to new owners. For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
| 5 | Ezekiel 13:22–23 | Because you have disheartened the righteous with your lies, even though I have caused them no grief, and because you have encouraged the wicked not to turn from their evil ways to save their lives, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — תָּפֵל, ta.Felgenerated
The noun תָּפֵל (*taphel*) means whitewash or plaster, often used metaphorically to describe insipid or frivolous prophecies. It conveys the idea of covering up flaws rather than addressing them honestly.
This word is derived from a root meaning to smear or plaster, indicating a superficial treatment of serious issues. In this context, it underscores the deceptive nature of the prophets' messages, which fail to reflect God's true intentions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses whitewash for תָּפֵל.
Sentence Structuregenerated
The finite verb טָח֤וּ, they have plastered, governs the sentence, with multiple phrases hanging off it. The structure emphasizes the actions of the prophets as they mislead the people.
The sentence contains a series of clauses that detail the actions of the prophets, including the use of false visions and divination, culminating in the assertion of what the Lord has not said.
Septuagint Backgroundgenerated
The Septuagint translates טָח֤וּ as ἀλείφοντες (*aleipontes*), meaning 'to smear' or 'to anoint,' which retains the sense of covering up. This choice suggests a similar understanding of the deceptive nature of the prophets' actions.
The Greek rendering reflects a continuity in the meaning of the original Hebrew, emphasizing the act of applying a false covering over the truth.
In plain words — the whole versegenerated
Ezekiel 22:28 reveals that the prophets in Jerusalem are misleading the people by covering up their sins with false visions and deceptive divinations. They claim to speak for the Lord, but in reality, God has not spoken to them. This highlights the serious issue of false prophecy and the need for true guidance.
Frequently Asked Questionsgenerated
To whitewash means to cover up or conceal the truth about sinful actions, making them appear acceptable.
They are called false because they do not speak the truth of God but instead offer misleading visions and divinations.
This emphasizes that the prophets' messages are not from God, highlighting their deception and the seriousness of their actions.
This verse illustrates the broader theme of judgment against Israel's leaders and the urgent need for genuine prophetic voices in a time of moral decay.
Reflection Questionsgenerated
- In what ways might I be tempted to whitewash the truth in my own life?
- How can I discern between true and false teachings in my spiritual journey?
- What steps can I take to ensure that I am speaking truthfully and faithfully in my own words?
- How does this passage challenge me to seek out and support genuine prophetic voices in my community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 22:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd her prophets have daubed them with untempered mortar,.... Palliated their sins, declared it to be right to shed the blood they did; and seize on the estates of men; but this, though it might for
Read John Gill on Ezekiel 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd her prophets have daubed them with untempered morter, seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken.
Read Robert Jamieson on Ezekiel 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleProphets; false prophets. Have daubed them; flattered their oppressing bloody princes in their ways of sin and violence. With untempered mortar; with promises and encouragements that, like ill tempered mortar, will deceive them, though all seems for the present smooth and safe. Divining lies; pretending they had by vision from God all the good they promised, whereas it was all a notorious lie and falsehood. God never spake to those prophets, and what by his own prophets he spake was of quite another tenure, it was evil, not good.
Read Matthew Poole on Ezekiel 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 22:28 And her prophets have daubed them with untempered [morter], seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken.Ver. 28. And her prophets have daubed them.] Similes iis qui parietem incrustant luto friabili et solubili. See Ezekiel 13:4, &c.
Read John Trapp on Ezekiel 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) With untempered morter.—See Note on Ezekiel 13:10. The prophets are here again spoken of in reference to their powerful influence upon the princes in leading them astray by falsehoods. “Seeing vanity” is an expression for pretended and false visions. (Comp. Ezekiel 13:7; Ezekiel 13:9-10.)
Read Charles John Ellicott on Ezekiel 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. Her prophets] Even those who profess themselves to be my prophets, have been unfaithful in the discharge of their office; have soothed the people in their sins, and pretended to have oracles of peace and safety when I had not spoken to them.
Read AdamClarke on Ezekiel 22 →CambridgeThe Cambridge Bible for Schools and Colleges28. have daubed them] daubed for them, seconding them. The persons called “princes” may be referred to, but not exclusively. Cf. ch. Ezekiel 13:10, and Ezekiel 13:6-7.
Read Cambridge on Ezekiel 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. Even the prophets — who were an independent order supposed to be bound by no temple prejudices or political alliances, called of God in every generation to rebuke both king and high priest when
Read Daniel Denison Whedon on Ezekiel 22 →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
Her prophets whitewash these deeds by false visions and lying divinations, saying, ‘This is what the Lord GOD says,’ when the LORD has not spoken.
Her prophets have plastered for them with whitewash, seeing false visions, and divining lies to them, saying, ‘The Lord Yahweh says,’ when Yahweh has not spoken.
Her prophets whitewash these deeds by false visions and lying divinations, saying, ‘This is what the Lord GOD says,’ when the LORD has not spoken.
Her prophets coat their messages with whitewash. They see false visions and announce lying omens for them, saying, ‘This is what the sovereign Lord says,’ when the Lord has not spoken.
Tyndale line
And her prophets have daubed them with untempered morter, seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken.
And her prophets have daubed for them with untempered mortar, seeing false visions, and divining lies unto them, saying, Thus saith the Lord Jehovah, when Jehovah hath not spoken.
And her prophets have daubed for them with untempered mortar, seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken.
And her prophets have daubed them with untempered mortar , seeing vanity, and divining lies to them, saying, Thus saith the Lord GOD, when the LORD hath not spoken.
And her prophets haue dawbed them with vntempered morter, seeing vanities, and diuining lies vnto them, saying, Thus sayth the Lord God, when the Lord had not spoken.
Strictly literal
And her prophets have daubed for them with untempered [mortar], seeing vanity and divining lies unto them, saying, Thus saith the Lord Jehovah! and Jehovah hath not spoken.
And its prophets have daubed for them with chalk, Seeing a vain thing, and divining for them a lie, Saying, 'Thus said the Lord Jehovah:' And Jehovah hath not spoken.
And its prophets have coated with chalk for them, || Seeing a vain thing, and divining a lie for them, || Saying, Thus said Lord YHWH, || And YHWH has not spoken.
And her prophets plastered for them with unadhesive mortar, foreseeing falsehood, and divining unto them lies, saying, Thus hath said the Lord Eternal; when the Lord had not spoken.
Her prophets have painted them over with whitewash; they see false visions and predict falsehoods to them. They say “The Lord Yahweh says this” when Yahweh has not spoken.
From the Latin
And her prophets have daubed them without tempering the mortar, seeing vain things, and divining lies unto them, saying: Thus saith the Lord God: when the Lord hath not spoken.
Simplified
Her prophets cover up what they do, using false visions as whitewash and prophecies that are lies, saying, ‘This is what the Lord God says,’ when the Lord hasn't said anything.
And her prophets have been using whitewash, seeing foolish visions and making false use of secret arts, saying, This is what the Lord has said, when the Lord has 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 largely agree on the wording of this verse, with 14 of the 17 words matched. The Septuagint's translation captures the essence of the Hebrew, though its word order differs.
וּנְבִיאֶ֗יהָ טָח֤וּ לָהֶם֙ תָּפֵ֔ל חֹזִ֣ים שָׁ֔וְא וְקֹסְמִ֥ים לָהֶ֖ם כָּזָ֑ב אֹמְרִ֗ים כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה וַֽיהוָ֖ה לֹ֥א דִבֵּֽר׃
14 of the 17 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 22:28
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.
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3fs
The Hebrew word טוּחַ (*tuwach*) is a primitive root meaning to smear or overspread, often associated with coating or plastering. It has forms in both the Qal and Niphal stems, indicating actions of applying or being coated. The related word טָחַח (*tachach*) specifically refers to being besmeared, appearing only in the Qal perfect form. The entries suggest a focus on physical application, particularly in contexts like construction or artistry.
[טוּחַ] vb. over-spread, over-lay, coat, besmear
Qal over-spread, coat
Niph. be coated
base
[טָחַח] vb. be besmeared—only Qal Pf. Is 44:18
ref
H2902a טוּחַ over-spread, over-lay, coat, besmear H2902b טָחַח be besmeared—only Qal Pf.
2902 tuwach too'-akh
a primitive root; to smear, especially with lime:--daub,
overlay, plaister, smut.
טוּחַ (tu.ach) — to overspread.
1) to spread over, overlay, plaster, cover over, coat, besmear
1a) (Qal) to overspread, coat, overlay
1b) (Niphal) to be coated, be plastered
טָחַח (ta.chach) — to be smeared.
(Qal) to be besmeared
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
תָּפֵל (taphel) means tasteless or unseasoned, often used figuratively for unsatisfying prophecies. It can also refer to whitewash applied to walls. The word is derived from a root meaning to smear or plaster, suggesting a sense of frivolity or insipidity.
תָּפֵל adj. tasteless, unseasoned; fig. of unsatisfying prophecies
base
תָּפֵל n.[m.] whitewash;—applied to wall
base
H8602a תָּפֵל tasteless, unseasoned; fig. of unsatisfying prophecies H8602b תָּפֵל whitewash;—applied to wall
8602 taphel taw-fale'
from an unused root meaning to smear; plaster (as gummy) or
slime; (figuratively) frivolity:--foolish things, unsavoury,
untempered.
תָּפֵל (ta.phel) — insipid.
adj
1) foolish, insipid
2) (BDB) tasteless, unseasoned
תָּפֵל (ta.phel) — whitewash.
whitewash
N-ms — Noun common · masculine singular absoluteHNcmsa
hwit'wosh: the American Revised Version margin gives "whitewash" for "untempered mortar" in Eze 13:10 and 22:28. `Her prophets have daubed for them,' i.e. seconded them, "with whitewash," thus giving "a slight wall" (13:10 margin) a specious appearance of strength.
See MORTAR; UNTEMPERED.
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)
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
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
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;
קָסַם (qacam) is a verb meaning to practice divination. It is derived from a primitive root that implies determining by lot or using magical means. The term covers practices associated with diviners, including those from other nations and false prophets in Israel, and is noted as prohibited.
[קָסַם] vb. denom. practise divination
base
H7080 קָסַם vb. denom. practise divination
7080 qacam kaw-sam'
a primitive root; properly, to distribute, i.e. determine by
lot or magical scroll; by implication, to
divine:--divine(-r, -ation), prudent, soothsayer, use
(divination).
קָסַם (qa.sam) — to divine.
1) (Qal) to practice divination, divine
1a) of diviners of the nations, Balaam
1b) of false prophets of Israel
1c) prohibited
Conj | V-Qal — Conjunction · verb qal participle (active) masculine pluralHC/Vqrmpa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
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 — Verb · Qal · participle (active) masculine pluralHVqrmpa
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
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-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
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
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
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)
Conj | N-proper — Conjunction · noun properHC/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
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-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms