Ezekiel 32:14 — Word Study
WLCאָ֚ז אַשְׁקִ֣יעַ מֵֽימֵיהֶ֔ם וְנַהֲרוֹתָ֖ם כַּשֶּׁ֣מֶן אוֹלִ֑יךְ נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃
BSAThenʼâz [at that time, in the past] I will let her watersmayim [liquid, source of refreshment] settleshâqaʻ▸ [become calm, sink] and will make her riversnâhâr [a flood] like oilshemen [olive oil] declaresnᵉʼum [utterance, declaration from God] the LordʼĂdônây [Adonay, title of reverence] GODYᵉhôvih [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| אָ֚ז | then | Adverb |
| אַשְׁקִ֣יעַ | I will make settle | Verb, Hiphil, imperfect first person common singular |
| מֵֽימֵיהֶ֔ם | waters their | Noun common masculine plural construct, suffix |
| וְנַהֲרוֹתָ֖ם | and rivers their | Conjunction, noun common feminine plural construct, suffix |
| כַּשֶּׁ֣מֶן | like oil | Preposition, noun common masculine singular absolute |
| אוֹלִ֑יךְ | I will make go | Verb, Hiphil, imperfect first person common singular |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| אֲדֹנָ֥י | [the] Lord | Noun proper |
| יְהוִֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I will let her waters settle and will make her rivers flow like oil,’ declares the Lord GOD. |
| KJV | Then will I make their waters deep, and cause their rivers to run like oil, saith the Lord GOD. |
| ASV | Then will I make their waters clear, and cause their rivers to run like oil, saith the Lord Jehovah. |
| YLT | Then do I cause their waters to sink, And their rivers as oil I cause to go, An affirmation of the Lord Jehovah. |
| WEB | Then I will make their waters clear, and cause their rivers to run like oil,” says the Lord Yahweh. |
| BBE | Then I will make their waters clear and their rivers will be flowing like oil, says the Lord. |
Where they part company is כַּשֶּׁ֣מֶן — see How Translations Differ.
The main clause is followed by a verb phrase that elaborates on God's actions, with a concluding declaration that emphasizes the authority behind the promise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁקַע
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 32:14
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 — Prophecy Against Egyptgenerated
Ezekiel 32:14 is part of a prophecy where God declares judgment against Egypt. In this verse, God promises to calm the chaotic waters and make the rivers flow smoothly like oil, symbolizing restoration and abundance. This declaration emphasizes God's sovereignty over the nations and His ability to bring peace amidst desolation, as seen in the preceding and following verses.
Cross References
The Key Word — אַשְׁקִ֣יעַ, 'ash.Ki.a'generated
שָׁקַע (shaqa`) is a Hebrew verb meaning 'to sink' or 'to settle.' This word is in the Hiphil form, indicating that God will cause the waters to become calm. The verb carries the connotation of bringing something to rest, which aligns with the imagery of settling waters in this prophecy.
The choice of this verb highlights God's active role in restoring order. The waters symbolize chaos and disturbance, and by making them settle, God is promising a return to tranquility and stability.
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 two main verbs: אַשְׁקִ֣יעַ (I will make settle) and אוֹלִ֑יךְ (I will make go), with their respective objects following. The structure emphasizes God's actions in bringing peace to the waters and the rivers.
The Hebrew word order places the verbs prominently, indicating God's decisive actions. The use of conjunctions connects the phrases, creating a fluid sentence that conveys a single prophetic declaration.
Septuagint Backgroundgenerated
In the Septuagint, אַשְׁקִ֣יעַ is rendered as ἡσυξάσει (i.e., 'will calm'), which conveys a similar meaning of bringing tranquility. This choice reflects the intent of the original Hebrew while adapting it to the Greek audience's understanding.
The translation choice indicates a focus on the calming aspect of the waters, aligning with the overall theme of restoration in the prophecy.
In plain words — the whole versegenerated
Ezekiel 32:14 tells us that God will calm the waters and make the rivers flow smoothly like oil. This promise reflects God's power to restore peace and abundance in the land of Egypt after a time of judgment.
Frequently Asked Questionsgenerated
It signifies a return to calmness and order, indicating God's control over chaos.
Oil symbolizes richness and abundance, suggesting that the rivers will flow with prosperity.
It emphasizes God's sovereignty and His ability to bring restoration after judgment.
It illustrates God's promise of peace and restoration following the desolation of Egypt, as seen in the verses before and after.
Reflection Questionsgenerated
- In what areas of my life do I need God to bring calm and restoration?
- How can I recognize God's hand in the processes of settling chaos around me?
- What does the imagery of flowing rivers like oil teach me about God's provision?
- How can I apply the message of this prophecy to my understanding of God's sovereignty?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 32:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen will l make their waters deep,.... Either the water, of Egypt literally, the waters of the Nile: no canals being cut from it, to carry the water to the several parts of the land, the land being
Read John Gill on Ezekiel 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen will I make their waters deep, and cause their rivers to run like oil, saith the Lord GOD.
Read Robert Jamieson on Ezekiel 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMake their waters deep: the sense literally this, the waters undisturbed shall be clear, the mud settled at the bottom, and the waters above it of good depth. To run like oil; smooth and softly, as oil glides along, which will be when neither men nor cattle disturb the rivers: but figuratively, waters and rivers are people and nations, and those near to, and once disturbed, and put into confusion by Egypt, at whose fall all those troubles shall cease, the people shall settle in quiet state, and affairs shall, like a quieted river, run smoothly and in great peace.
Read Matthew Poole on Ezekiel 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 32:14 Then will I make their waters deep, and cause their rivers to run like oil, saith the Lord GOD.Ver. 14. Then will I make their waters deep.] There shall not be men left to drive them by ditches and channels into their grounds and pastures, for the making of them fruitful. And cause their rivers to run like oil,] i.e., Smoothly and silently. “ Lene fluit Nilus, sed cunctis amnibus extat Utilior, nullas confessus murmure vires. ” - Claudian.
Read John Trapp on Ezekiel 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Deep should rather be rendered quiet. When the restless ambition of Egypt should be curbed, there would come about peace and quiet prosperity. This is thought by many to be a glance forward at the Messianic blessing of the future; but it does not necessarily look so far.
Read Charles John Ellicott on Ezekiel 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Cause their rivers to run like oil] Bring the whole state into quietness, there being no longer a political hippopotamus to foul the waters-to disturb the peace of the country.
Read AdamClarke on Ezekiel 32 →CambridgeThe Cambridge Bible for Schools and Colleges14. The waters of Egypt, no more troubled by the foot of man or beast, shall run smooth like oil. make their waters deep] Rather: make to settle, become clear; cf. noun, Ezekiel 34:18. No more trampled they shall settle and run smooth.
Read Cambridge on Ezekiel 32 →Albert Barnes1798–1870Barnes' Notes on the BibleA promise of a return of God’s favor. This concerns not the restoration of Egypt’s original power, but the establishment of the Divine Ruler in the place of a pagan God-opposing power.
Read Albert Barnes on Ezekiel 32 →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
Then I will let her waters settle and will make her rivers flow like oil,’ declares the Lord GOD.
Then I will make their waters clear, and cause their rivers to run like oil,” says the Lord Yahweh.
Then I will let her waters settle and will make her rivers flow like oil,’ declares the Lord GOD.
Then I will make their waters calm, and will make their streams flow like olive oil, declares the sovereign Lord.
Tyndale line
Then will I make their waters deep, and cause their rivers to run like oil, saith the Lord GOD.
Then will I make their waters clear, and cause their rivers to run like oil, saith the Lord Jehovah.
Then will I make their waters clear, and cause their rivers to run like oil, saith the Lord GOD.
Then will I make their waters deep, and cause their rivers to run like oil, saith the Lord GOD.
Then will I make their waters deepe, and cause their riuers to runne like oyle, sayeth the Lord God.
Strictly literal
Then will I make their waters clear, and cause their rivers to run like oil, saith the Lord Jehovah.
Then do I cause their waters to sink, And their rivers as oil I cause to go, An affirmation of the Lord Jehovah.
Then I cause their waters to sink, || And I cause their rivers to go as oil, || A declaration of Lord YHWH.
Then will I make clear their waters, and cause their rivers to flow like oil, saith the Lord Eternal;
Then I will calm their waters and make their rivers run like oil— this is the Lord Yahweh's declaration.
From the Latin
Then will I make their waters clear, and cause their rivers to run like oil, saith the Lord God:
Simplified
I will allow their waters to settle and I will make her rivers flow smoothly like oil, declares the Lord God.
Then I will make their waters clear and their rivers will be flowing like oil, says the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as it stands, while the Septuagint matches 7 of the 9 words. This correspondence suggests that the core message has been preserved across these ancient witnesses, affirming the prophecy's significance.
אָ֚ז אַשְׁקִ֣יעַ מֵֽימֵיהֶ֔ם וְנַהֲרוֹתָ֖ם כַּשֶּׁ֣מֶן אוֹלִ֑יךְ נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃
7 of the 9 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 32:14
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.
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
שָׁקַע (shaqa`) is a Hebrew verb meaning to sink or subside. It covers various nuances, including to cause something to settle or to drown. The word appears in different forms, such as Qal (to sink), Niphal (to collapse), and Hiphil (to cause to sink). Brown-Driver-Briggs notes its use in contexts like making waters sink.
[שָׁקַע] vb. sink, sink down
Qal it shall sink; it sank down
Niph. sink
Hiph. I will make their waters sink
base
H8257 שָׁקַע
8257 shaqa` shaw-kah'
(abbreviated Am. 8:8); a primitive root; to subside; by
implication, to be overflowed, cease; causatively, to abate,
subdue:--make deep, let down, drown, quench, sink.
שָׁקַע (sha.qa) — to sink.
1) to sink, sink down, subside
1a) (Qal) to sink
1b) (Niphal) to sink, collapse
1c)(Hiphil) to sink down, cause to settle
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
נָהָר (nahar) means 'stream' or 'river' and can refer to various water bodies, including the Nile and Euphrates. It also has a figurative sense of prosperity. The word is derived from a root meaning related to flowing water and has an Aramaic equivalent, נְהַר (ne.har).
נָהָר 120 n.m. stream, river
base
H5104 נָהָר stream, river
5104 nahar naw-hawr'
from 5102; a stream (including the sea; expec. the Nile,
Euphrates, etc.); figuratively, prosperity:--flood, river.
see HEBREW for 05102
נָהָר (na.har) — River.
This name means stream, river
Another name of pe.rat (פְּרָת "Euphrates" H6578)
נָהָר (na.har) — river.
1) stream, river
1a) stream, river
1b) (underground) streams
Aramaic equivalent: ne.har (נְהַר "river" H5103H)
Conj | N-mp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3mp
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
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…
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