Genesis 16:2 — Word Study
WLCוַתֹּ֨אמֶר שָׂרַ֜י אֶל־ אַבְרָ֗ם הִנֵּה־ נָ֞א עֲצָרַ֤נִי יְהוָה֙ מִלֶּ֔דֶת בֹּא־ נָא֙ אֶל־ שִׁפְחָתִ֔י אוּלַ֥י אִבָּנֶ֖ה מִמֵּ֑נָּה וַיִּשְׁמַ֥ע אַבְרָ֖ם לְק֥וֹל שָׂרָֽי׃
BSASo SaraiSâray [the princess, Abraham's wife] saidʼâmar▸ toʼêl AbramʼAbrâm Lookhinnêh nownâʼ [behold, consider this] the LORDYᵉhôvâh [Yehovah, the covenant God] has prevented meʻâtsâr■ [restrained, held back] from bearing [children]yâlad [giving birth to] Pleasenâʼ [I pray, if you would] gobôwʼ toʼêl my maidservantshiphchâh [female slave, servant girl] perhapsʼûwlay [if not, it may be] I can build a familybânâh▸ [establish, create] by hermin [through her, with her help] And AbramʼAbrâm listenedshâmaʻ▸ [heard, obeyed] to the voiceqôwl [sound, words] of SaraiSâray
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֨אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| שָׂרַ֜י | Sarai | Noun proper feminine |
| אֶל־ | to | Preposition |
| אַבְרָ֗ם | Abram | Noun proper masculine |
| הִנֵּה־ | here! | Particle |
| נָ֞א | please | Particle |
| עֲצָרַ֤נִי | he has restrained me | Verb qal perfect third person masculine singular, suffix |
| יְהוָה֙ | Yahweh | Noun proper |
| מִלֶּ֔דֶת | from bearing children | Preposition, verb qal infinitive construct common |
| בֹּא־ | go | Verb, Qal, imperative second person masculine singular |
| נָא֙ | please | Particle |
| אֶל־ | into | Preposition |
| שִׁפְחָתִ֔י | maidservant my | Noun common feminine singular construct, suffix |
| אוּלַ֥י | perhaps | Adverb |
| אִבָּנֶ֖ה | I will be built up | Verb, Niphal, imperfect first person common singular |
| מִמֵּ֑נָּה | from her | Preposition, suffix |
| וַיִּשְׁמַ֥ע | and he listened | Verb, Qal, sequential imperfect third person masculine singular |
| אַבְרָ֖ם | Abram | Noun proper masculine |
| לְק֥וֹל | to [the] voice of | Preposition, noun common masculine singular construct |
| שָׂרָֽי׃ | Sarai | Noun proper feminine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Sarai said to Abram, “Look now, the LORD has prevented me from bearing children. Please go to my maidservant; perhaps I can build a family by her.” And Abram listened to the voice of Sarai. |
| KJV | And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. |
| ASV | And Sarai said unto Abram, Behold now, Jehovah hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall obtain children by her. And Abram hearkened to the voice of Sarai. |
| YLT | and Sarai saith unto Abram, 'Lo, I pray thee, Jehovah hath restrained me from bearing, go in, I pray thee, unto my handmaid; perhaps I am built up from her;' and Abram hearkeneth to the voice of Sarai. |
| WEB | Sarai said to Abram, “See now, Yahweh has restrained me from bearing. Please go in to my servant. It may be that I will obtain children by her.” Abram listened to the voice of Sarai. |
| BBE | And Sarai said to Abram, See, the Lord has not let me have children; go in to my servant, for I may get a family through her. And Abram did as Sarai said. |
Where they part company is אוּלַ֥י — see How Translations Differ.
The structure consists of a main clause followed by several subordinate clauses that develop Sarai's request and Abram's response.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׂרַי
verbאָמַר
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 — Genesis 16:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Birth of Ishmaelgenerated
Genesis 16:2 presents a moment of tension in the life of Abram and Sarai. Sarai, frustrated by her inability to bear children, proposes that Abram have a child with her maidservant, Hagar. This decision leads to significant consequences in their family dynamics and the unfolding of God's promises. The surrounding verses illustrate the complexities of faith and human action in the face of divine promises.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 17:16 | And I will bless her and will surely give you a son by her. I will bless her, and she will be the mother of nations; kings of peoples will descend from her.” |
| 2 | Genesis 18:10 | Then the LORD said, “I will surely return to you at this time next year, and your wife Sarah will have a son!” Now Sarah was behind him, listening at the entrance to the tent. |
| 3 | Genesis 20:18 | for on account of Abraham’s wife Sarah, the LORD had completely closed all the wombs in Abimelech’s household. |
| 4 | Genesis 25:21 | Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived. |
| 5 | Genesis 30:2–3 | Jacob became angry with Rachel and said, “Am I in the place of God, who has withheld children from you?” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — עֲצָרַ֤נִי, 'a.tza.Ra.nigenerated
The verb עָצַר (atsar) means to restrain or hold back. In this context, it indicates that the LORD has actively prevented Sarai from bearing children, emphasizing her feeling of helplessness.
The perfect tense used here suggests a completed action with ongoing implications, highlighting Sarai's frustration and the urgency of her plea to Abram.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses prevented to convey the action of the LORD. The KJV also uses prevented, aligning closely with the BSB.
Where translations differ is in the rendering of אוּלַ֥י ('u.Lai) — perhaps (BSB, LSV, NETB) versus it may be (ASV, KJV, WEB). This difference reflects varying nuances of uncertainty.
Sentence Structuregenerated
The finite verb תֹּ֨אמֶר, va.To.mer, governs the entire verse, with Sarai's speech structured around her plea to Abram. The verse is constructed with a main clause followed by several subordinate clauses that elaborate on her request.
The sequence of clauses reveals Sarai's reasoning: she states her predicament, makes a request, and suggests a possible solution, culminating in Abram's response.
Septuagint Backgroundgenerated
The Septuagint translates עֲצָרַ֤נִי as με, indicating a similar understanding of divine restraint. This choice emphasizes the active role of God in Sarai's situation, aligning with the Hebrew text.
The use of שִׁפְחָתִ֔י as μου in the LXX highlights the relational aspect of Sarai's suggestion, maintaining the context of servitude.
In plain words — the whole versegenerated
Genesis 16:2 tells us that Sarai, Abram's wife, is upset because she cannot have children. She suggests that Abram have a child with her maidservant, Hagar, thinking that this might help build their family. Abram listens to Sarai's voice, which leads to important changes in their lives.
Frequently Asked Questionsgenerated
Sarai is expressing her frustration and feeling of helplessness due to her inability to conceive, attributing this situation to God's intervention.
Sarai believes that having a child through her maidservant might fulfill God's promise of descendants, as she feels she cannot bear children herself.
Abram's decision to listen to Sarai reflects the dynamics of their relationship and sets in motion events that will have lasting implications for their family and the lineage of Israel.
This moment illustrates the struggle of faith and the lengths to which Sarai goes to fulfill God's promise, highlighting themes of trust and human intervention in divine plans.
Reflection Questionsgenerated
- What feelings might Sarai have experienced in this moment of desperation?
- How do we respond when faced with situations that challenge our faith?
- What can we learn from Sarai's actions about seeking solutions in difficult times?
- In what ways do we listen to the voices of those around us when making important decisions?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this passage, interpreting the narrative in the context of allegory and covenant themes, highlighting its significance in the broader biblical story.
The apostle saw in these women the type of the two covenants, in accordance with the rule of allegory, but since what the text narrates actually took place, the literal sense also deserves consideration.Early Church Fathers on Genesis 16 →
As for the anagogical [mystical] teaching, one could explain the text by recalling that Paul allegorically transposed the two women into the two covenants.Early Church Fathers on Genesis 16 →
Some might still be struck by the fact that Abraham had a relationship with his slave girl when he was already conversing with God, as it is written: “Sarah said to Abraham, ‘See now, the Lord has prevented me from bearing children;Early Church Fathers on Genesis 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 16:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Sarai said unto Abram, behold now, the Lord hath restrained me from bearing,.... Or, "hath shut me up" (d); that is, her womb, as were the wombs of the house of Abimelech, Genesis 20:18; so that
Read John Gill on Genesis 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
Read Robert Jamieson on Genesis 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShe reckons the children of her bond-woman would be accounted her children. See . Abram hearkened to the voice of Sarai; supposing that God would accomplish his promise of a seed to come out of his loins by this way; and knowing that Sarai was not yet mentioned in the promise, as the person by whom he should have that seed; and not consulting with God, which he should have done.
Read Matthew Poole on Genesis 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 16:2 And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.Ver. 2. The Lord hath restrained me.] She faults herself, not her husband, as many a cranky dame would have done. It may be that I may obtain children by her.] Heb., Be builded by her; as God "made the midwives’ houses," that is, gave them children, for their mercy to the poor children,and as he promised to make David a house, that is, to give him seed to sit upon his throne. Sarai’ s aim was good here, but the means she used naught. She was too hasty; Abram too facile; both to…
Read John Trapp on Genesis 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) That I may obtain children by her.—Heb., that I may be builded by her. The words, ben=a son, bath (originally banth)=a daughter, baith (banith) =a house, and bânâh=to build, all belong to the same root in Hebrew, the idea being that the children build the house, and give a man the pledge of continuance. Until late times the tent was the habitation, while the house was the family (Genesis 7:1). Thus the phrase “to build a man a sure house” meant, to give him lasting prosperity (1 Samuel 2:35). Hence, too, the close connection between building and the bestowal of children in Psalms 127. As then the children of a woman bestowed by her mistress upon the husband were regarded as belonging to…
Read Charles John Ellicott on Genesis 16 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Go in unto my maid.] It must not be forgotten that female slaves constituted a part of the private patrimony or possessions of a wife, and that she had a right, according to the usages of those times, to dispose of them as she pleased, the husband having no authority in the case. I may obtain children by her.] The slave being the absolute property of the mistress, not only her person, but the fruits of her labour, with all her children, were her owner's property also. The children, therefore, which were born of the slave, were considered as the children of the mistress. It was on this ground that Sarai gave her slave to Abram; and we find, what must necessarily be the consequence…
Read AdamClarke on Genesis 16 →
CambridgeThe Cambridge Bible for Schools and Colleges2. it may be that I shall obtain children by her] Heb. lit. be builded by her; the same expression occurs in Genesis 30:3; the idea is that of the building up of a house (cf. Rth 4:11, Deuteronomy 25:9). The suggestion which Sarai here makes, may be illustrated from Genesis 30:3-4; Genesis 30:9. Childlessness was, and still is, in the East, a great reproach (cf. 1 Samuel 1:2-20). It was the custom also in Babylonia, as is shewn by the Code of Hammurabi, that “if a man’s wife was childless, he was allowed to take a concubine and bring her into his house, but he was not to place her upon an equal footing with the wife. Or, the wife might give her husband a maidservant (amtu), and, if she…
Read Cambridge on Genesis 16 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. It may be that I may obtain children by her — Hebrews, Perhaps I shall be builded from her. The word rendered obtain children is áðä, to build, from which comes the Hebrew word áï, ben, son.
Read Daniel Denison Whedon on Genesis 16 →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
So Sarai said to Abram, “Look now, the LORD has prevented me from bearing children. Please go to my maidservant; perhaps I can build a family by her.” And Abram listened to the voice of Sarai.
Sarai said to Abram, “See now, Yahweh has restrained me from bearing. Please go in to my servant. It may be that I will obtain children by her.” Abram listened to the voice of Sarai.
So Sarai said to Abram, “Look now, the LORD has prevented me from bearing children. Please go to my maidservant; perhaps I can build a family by her.” And Abram listened to the voice of Sarai.
So Sarai said to Abram, “Since the Lord has prevented me from having children, have sexual relations with my servant. Perhaps I can have a family by her.” Abram did what Sarai told him.
Tyndale line
And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
And Sarai said unto Abram, Behold now, Jehovah hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall obtain children by her. And Abram hearkened to the voice of Sarai.
And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall obtain children by her. And Abram hearkened to the voice of Sarai.
And Sarai said to Abram, Behold, now, the LORD hath restrained me from bearing: I pray thee go in to my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
And Sarai said vnto Abram, Beholde now, the Lord hath restrained me from childe bearing. I pray thee goe in vnto my maide: it may be that I shall receiue a childe by her. And Abram obeyed the voyce of Sarai.
Strictly literal
And Sarai said to Abram, Behold now, Jehovah has shut me up, that I do not bear. Go in, I pray thee, to my maidservant: it may be that I shall be built up by her. And Abram hearkened to the voice of Sarai.
and Sarai saith unto Abram, 'Lo, I pray thee, Jehovah hath restrained me from bearing, go in, I pray thee, unto my handmaid; perhaps I am built up from her;' and Abram hearkeneth to the voice of Sarai.
and Sarai says to Abram, “Now behold, YHWH has restrained me from bearing, please go in to my handmaid; perhaps I am built up from her”; and Abram listens to the voice of Sarai.
And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: go in, I pray thee, unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
So Sarai said to Abram, “See, Yahweh has kept me from having children. Go sleep with my servant. It may be that I will have children by her.” Abram listened to the voice of Sarai.
From the Latin
She said to her husband: Behold, the Lord hath restrained me from bearing: go in unto my handmaid, it may be I may have children of her at least. And when he agreed to her request,
Simplified
so Sarai said to Abram, “Please listen to me. The Lord hasn't let me have any children. So please go and sleep with my slave. Maybe I can have a family through her.” Abram agreed to what Sarai had suggested.
And Sarai said to Abram, See, the Lord has not let me have children; go in to my servant, for I may get a family through her. And Abram did as Sarai said.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) presents Sarai's statement to Abram, expressing her belief that the LORD has prevented her from bearing children and suggesting that he go to her maidservant to build a family. The Septuagint (LXX) closely aligns with the MT, matching 18 of the 20 words in a word-for-word correspondence, although the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch agrees with the MT word for word, confirming the same phrasing and meaning. Overall, the MT, LXX, and Samaritan Pentateuch are in agreement on this verse, with no significant differences noted among them.
וַתֹּ֨אמֶר שָׂרַ֜י אֶל־ אַבְרָ֗ם הִנֵּה־ נָ֞א עֲצָרַ֤נִי יְהוָה֙ מִלֶּ֔דֶת בֹּא־ נָא֙ אֶל־ שִׁפְחָתִ֔י אוּלַ֥י אִבָּנֶ֖ה מִמֵּ֑נָּה וַיִּשְׁמַ֥ע אַבְרָ֖ם לְק֥וֹל שָׂרָֽי׃
18 of the 20 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.
ותאמר שׂרי אל אברם הנה נא עצרני יהוה מלדת בא נא אל שׁפחתי אולי אבנה ממנה וישׁמע אברם לקול שׂרי
Agrees with the Masoretic Text here, word for word.
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 Genesis 16:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
שָׂרַי (Saray) refers to the wife of Abram, later known as Sarah. The name is derived from a root meaning 'dominative' and is associated with the meaning 'princess.' Sarai is first mentioned in Genesis 11:29 and is the mother of Isaac. She is also noted as the sister of Abram and the daughter of Terah.
שָׂרַי n.pr.f. wife of Abram
base
H8297 שָׂרַי wife of Abram
8297 Saray saw-rah'-ee
from 8269; dominative; Sarai, the wife of Abraham:--Sarai.
see HEBREW for 08269
שָׂרַי (sa.ray) — Sarai.
A woman living at the time of the Patriarchs, first mentioned at Gen.11.29;
daughter of: Terah (H8646);
sister of: Abraham (H0085), Nahor (H5152H) and Haran (H2039); married to Abraham (H0085);
mother of: Isaac (H3327); also called Sarai at Gen.11.29,30,31; 12.5,11,17; 16.1,2,3,5,6,8; 17.15;
Another name of sa.rah (שָׂרָה "Sarah" H8283)
§ Sarai = "princess"
original name of Sarah the wife of Abram or Abraham
N-proper — Noun proper feminineHNpf
Sarai
My princess, the name originally borne by Sarah (Gen. 11:31; 17:15).
(my princess) the original name of Sarah wife of Abraham.
my lady; my princess
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
אַבְרָם (Avram) means 'exalted father' and refers to the original name of Abraham. The entries indicate that Abram is a significant figure from the time of the Patriarchs, first mentioned in Genesis 11:26, and he is the son of Terah and the husband of Sarah, among others. He is also the father of several notable sons, including Isaac and Ishmael.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H87 אַבְרָם Abram = אַבְרָהָם Abraham
87 'Abram ab-rawm'
contracted from 48; high father; Abram, the original name of
Abraham:--Abram.
see HEBREW for 048
אַבְרָם (av.ram) — Abram.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
Another name of av.ra.ham (אַבְרָהָם "Abraham" H0085)
§ Abram = "exalted father"
original name of Abraham
N-proper — Noun proper masculineHNpm
a'-bram. See ABRAHAM.
Abram
Exalted father. (see ABRAHAM.)
(a high father), the earlier name of Abraham.
High father, afterwards named Abraham.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
עָצַר (atsar) is a Hebrew verb meaning to restrain or retain. It encompasses a range of actions such as holding back, stopping, and withholding. The entries indicate it can be used in various forms, including Qal and Niphal, to express both active and passive restraint. There are no significant disagreements among the lexicons regarding its meanings.
עָצַר 46 vb. restrain, retain
Qal
restrain
(late) retain
Niph. be restrained, stayed
.
base
H6113 עָצַר restrain, retain
6113 `atsar aw-tsar'
a primitive root; to inclose; by analogy, to hold back; also
to maintain, rule, assemble:--X be able, close up, detain,
fast, keep (self close, still), prevail, recover, refrain, X
reign, restrain, retain, shut (up), slack, stay, stop,
withhold (self).
עָצַר (a.tsar) — to restrain.
1) to restrain, retain, close up, shut, withhold, refrain, stay, detain
1a) (Qal)
1a1) to restrain, halt, stop
1a2) to retain
1b) (Niphal) to be restrained, be stayed, be under restraint
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(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
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
שִׁפְחָה (shiphchah) refers to a maid or maid-servant, often indicating a female slave within a household. It derives from a root meaning to spread out, suggesting a role in family or domestic settings. The term can also imply humility in certain contexts, but the primary focus remains on servitude.
שִׁפְחָה n.f. maid, maid-servant
base
H8198 שִׁפְחָה maid, maid-servant
8198 shiphchah shif-khaw'
feminine from an unused root meaning to spread out (as a
family; see 4940); a female slave (as a member of the
household):--(bond-, hand-)maid(-en, -servant), wench,
bondwoman, womanservant.
see HEBREW for 04940
שִׁפְחָה (shiph.chah) — maidservant.
1) maid, maid-servant, slavegirl
1a) maid, maid-servant (as belonging to a mistress)
1b) of address, speaker, humility (fig)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אוּלַי (uwlay) means 'perhaps' or 'peradventure,' often expressing a hope or uncertainty. It can introduce a conditional clause, functioning similarly to 'if peradventure' or 'unless.' The term appears in contexts like Genesis 24:39, where it conveys a sense of possibility.
אוּלַי 44 and (Gn 24:39) אֻלַי adv.
peradventure, perhaps; usually expressing a hope
followed by another clause, it expresses virtually the protasis = if peradventure
unless
base
H194 אוּלַי, אֻלַי . peradventure, perhaps; usually expressing a hope
. followed by another clause, it expresses virtually the protasis = if peradventure
. unless
194 'uwlay oo-lah'ee
or (shortened) rulay {oo-lah'ee}; from 176; if not; hence
perhaps:--if so be, may be, peradventure, unless.
see HEBREW for 0176
אוּלַי (u.lay) — perhaps.
1) perhaps, peradventure
2) if peradventure
3) unless
4) suppose
Adv — AdverbHD
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
V-Niphal-Imperf-1cs — Verb · Niphal · imperfect first person common singularHVNi1cs
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHRd/Sp3fs
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אַבְרָם (Avram) means 'exalted father' and refers to the original name of Abraham. The entries indicate that Abram is a significant figure from the time of the Patriarchs, first mentioned in Genesis 11:26, and he is the son of Terah and the husband of Sarah, among others. He is also the father of several notable sons, including Isaac and Ishmael.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H87 אַבְרָם Abram = אַבְרָהָם Abraham
87 'Abram ab-rawm'
contracted from 48; high father; Abram, the original name of
Abraham:--Abram.
see HEBREW for 048
אַבְרָם (av.ram) — Abram.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
Another name of av.ra.ham (אַבְרָהָם "Abraham" H0085)
§ Abram = "exalted father"
original name of Abraham
N-proper — Noun proper masculineHNpm
a'-bram. See ABRAHAM.
Abram
Exalted father. (see ABRAHAM.)
(a high father), the earlier name of Abraham.
High father, afterwards named Abraham.
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Prep | N-ms — Preposition · noun common masculine singular constructHR/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…
שָׂרַי (Saray) refers to the wife of Abram, later known as Sarah. The name is derived from a root meaning 'dominative' and is associated with the meaning 'princess.' Sarai is first mentioned in Genesis 11:29 and is the mother of Isaac. She is also noted as the sister of Abram and the daughter of Terah.
שָׂרַי n.pr.f. wife of Abram
base
H8297 שָׂרַי wife of Abram
8297 Saray saw-rah'-ee
from 8269; dominative; Sarai, the wife of Abraham:--Sarai.
see HEBREW for 08269
שָׂרַי (sa.ray) — Sarai.
A woman living at the time of the Patriarchs, first mentioned at Gen.11.29;
daughter of: Terah (H8646);
sister of: Abraham (H0085), Nahor (H5152H) and Haran (H2039); married to Abraham (H0085);
mother of: Isaac (H3327); also called Sarai at Gen.11.29,30,31; 12.5,11,17; 16.1,2,3,5,6,8; 17.15;
Another name of sa.rah (שָׂרָה "Sarah" H8283)
§ Sarai = "princess"
original name of Sarah the wife of Abram or Abraham
N-proper — Noun proper feminineHNpf
Sarai
My princess, the name originally borne by Sarah (Gen. 11:31; 17:15).
(my princess) the original name of Sarah wife of Abraham.
my lady; my princess
