Genesis 17:15 — Word Study
WLCוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־ אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹא־ תִקְרָ֥א אֶת־ שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ׃
BSAThen Godʼĕlôhîym [Elohim, the supreme Being] saidʼâmar▸ toʼêl AbrahamʼAbrâhâm As for SaraiSâray [princess] your wifeʼishshâh do notlôʼ callqârâʼ▸ hershêm SaraiSâray [princess] forkîy her name [is to be]shêm [changed to, now known as] SarahSârâh [noblewoman, mother of nations]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֱלֹהִים֙ | God | Noun common, masculine plural absolute |
| אֶל־ | to | Preposition |
| אַבְרָהָ֔ם | Abraham | Noun proper masculine |
| שָׂרַ֣י | Sarai | Noun proper feminine |
| אִשְׁתְּךָ֔ | wife your | Noun common feminine singular construct, suffix |
| לֹא־ | not | Particle |
| תִקְרָ֥א | you will call | Verb, Qal, imperfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| שְׁמָ֖הּ | name her | Noun common masculine singular construct, suffix |
| שָׂרָ֑י | Sarai | Noun proper feminine |
| כִּ֥י | for | Particle |
| שָׂרָ֖ה | [is] Sarah | Noun proper feminine |
| שְׁמָֽהּ׃ | name her | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then God said to Abraham, “As for Sarai your wife, do not call her Sarai, for her name is to be Sarah. |
| KJV | ¶ And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. |
| ASV | And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. |
| YLT | And God saith unto Abraham, 'Sarai thy wife — thou dost not call her name Sarai, for Sarah [is] her name; |
| WEB | God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but her name shall be Sarah. |
| BBE | And God said, As for Sarai, your wife, from now her name will be not Sarai, but Sarah. |
Translations agree on the name change from Sarai to Sarah.
The sentence consists of a main clause with supporting phrases that elaborate on God's command and the reason behind the name change.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
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 17:15
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 — God's Covenant with Abrahamgenerated
Genesis 17:15 is a pivotal moment where God speaks to Abraham about his wife Sarai, instructing him to call her by her new name, Sarah. This change signifies not only a new identity but also the promise of her becoming the mother of nations. The surrounding verses emphasize God's covenant with Abraham, which includes blessings and the establishment of a great lineage through Isaac, Sarah's future son.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 17:5 | No longer will you be called Abram, but your name will be Abraham, for I have made you a father of many nations. |
| 2 | Genesis 32:28 | Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with men, and you have prevailed.” |
| 3 | 2 Samuel 12:25 | and sent word through Nathan the prophet to name him Jedidiah because the LORD loved him. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שָׂרָ֖ה, sa.Rahgenerated
The name שָׂרָ֖ה (Sarah) means 'noblewoman' and reflects a significant change from her previous name, Sarai, which means 'princess.' This transformation is not merely nominal; it indicates a new role and purpose in God's plan for Abraham's descendants.
The parsing of the word as a noun proper feminine indicates that it is a personal name, carrying weight in the narrative. Sarah is not just a figure; she is central to the covenantal promise God makes to Abraham.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses Sarah consistently.
Sentence Structuregenerated
The main verb is וַיֹּ֤אמֶר, and he said, which governs the entire sentence, indicating God's direct speech. The structure includes a prepositional phrase indicating to whom God is speaking, followed by a series of clauses that elaborate on the name change.
The sentence flows from God's command to Abraham about Sarai, leading to the explanation of her new name, which is emphasized by the conjunction כִּי (for), indicating the reason for the name change.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֱלֹהִים is rendered as θεὸς, maintaining the divine reference. The name change from שָׂרַי to σαρα shows a direct translation that preserves the significance of the name.
This choice reflects the translators' intention to convey the importance of identity and divine purpose in the narrative.
In plain words — the whole versegenerated
Genesis 17:15 shows God telling Abraham to change his wife's name from Sarai to Sarah. This change signifies a new identity and role for her as the mother of nations, reflecting God's promise to Abraham.
Frequently Asked Questionsgenerated
The name change signifies a new identity and purpose for her as the mother of nations, aligning with God's covenant promises to Abraham.
The name Sarah means 'noblewoman' and reflects her elevated status in God's plan.
This verse is part of the covenant where God promises Abraham numerous descendants through Sarah, highlighting her role in the fulfillment of that promise.
In the Bible, names often reflect identity, character, and destiny, as seen in the change from Sarai to Sarah, indicating a new role in God's plan.
Reflection Questionsgenerated
- What does the name change from Sarai to Sarah teach us about identity in God's plan?
- How can we see God's promises fulfilled in our own lives?
- In what ways can we honor our names and identities as part of God's creation?
- How does understanding the significance of names in the Bible affect our reading of Scripture?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, often discussing the significance of the name change and its implications for faith and identity.
And God said to Abraham: You shall not call your wife Sarai, but her name shall be Sarah. Those who think that the first Sarah was written with one 'R' and then another 'R' was added to it are mistaken.Early Church Fathers on Genesis 17 →
[God] said, “And you shall not call your wife Sarai but Sarah,” that is, “You shall not call her ‘my ruler’ but ‘ruler.’ ” [This change teaches] clearly that since she had become a companion and sharer of such great faith,Early Church Fathers on Genesis 17 →
And the Lord said to Abraham: "You shall not call your wife Sarai, but Sarah, and I will bless her, and I will give you a son by her, whom I will bless, and he will become nations, and kings of peoples shall come from him.Early Church Fathers on Genesis 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 17:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd God said unto Abraham,.... After he had changed his name, and given him the covenant of circumcision: as for Sarai thy wife, thou shalt not call her name Sarai, but Sarah her name [shall be]; her
Read John Gill on Genesis 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
Read Robert Jamieson on Genesis 17 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSarai signifies my lady, or my princess, which confines her dominion to one family; but Sarah signifies either a lady or princess, simply and absolutely without restriction, or the princess of a multitude, the Hebrew letter he being taken out of Hamon, and added to her name, as it was to Abram’ s name.
Read Matthew Poole on Genesis 17 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 17:15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be].Ver. 15. Thou shalt not call her name Sarai, but Sarah.] The Chaldee, Sarai, is made Hebrew, Sarah: One of the four letters of Jehovah being also added (as before in Abraham), that she may be, absolutely, a lady or princess.
Read John Trapp on Genesis 17 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Sarai.—Probably princely, an adjective of the same form as shaddai, Genesis 17:1; while Sarah means princess. The change of name shows that she was admitted to the covenant. (Comp. Genesis 17:10.)
Read Charles John Ellicott on Genesis 17 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Thou shalt not call her name Sarai, but Sarah] See Clarke on Genesis 17:5.
Read AdamClarke on Genesis 17 →
CambridgeThe Cambridge Bible for Schools and Colleges15–22. The Promise to Sarai 15. Sarah shall her name be] That is, Princess. The name “Sarai” (LXX Σάρα) is altered to “Sarah” (LXX Σάῤῥα). The name “Sarah” is the feminine form of the Heb. Sar, “a prince.” Other explanations which give the meaning “the contentious one,” or “the merry one,” are improbable. “Sarai” may possibly have been an older form of “Sarah.” It cannot mean, as used to be asserted, “my princess.”
Read Cambridge on Genesis 17 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Sarai… Sarah — The precise meaning of the name Sarai (ùׂ ?øé) is not easy to decide, but the sense of my princess, generally adopted by the older interpreters, appears the most simple.
Read Daniel Denison Whedon on Genesis 17 →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 God said to Abraham, “As for Sarai your wife, do not call her Sarai, for her name is to be Sarah.
God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but her name shall be Sarah.
Then God said to Abraham, “As for Sarai your wife, do not call her Sarai, for her name is to be Sarah.
Then God said to Abraham, “As for your wife, you must no longer call her Sarai; Sarah will be her name.
Tyndale line
¶ And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
And God said to Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
Afterward God said vnto Abraham, Sarai thy wife shalt thou not call Sarai, but Sarah shalbe her name.
Strictly literal
And God said to Abraham, [As to] Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall be her name.
And God saith unto Abraham, 'Sarai thy wife — thou dost not call her name Sarai, for Sarah [is] her name;
And God says to Abraham, “Sarai your wife—you do not call her name Sarai, for Sarah [is] her name;
And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
God said to Abraham, “As for Sarai your wife, do not call her Sarai any more. Instead, her name will be Sarah.
From the Latin
God said also to Abraham: Sarai thy wife thou shalt not call Sarai, but Sara.
Simplified
Then God told Abraham, “Now about Sarai your wife. Don't call her Sarai any longer. Instead, her name will be Sarah.
And God said, As for Sarai, your wife, from now her name will be not Sarai, but Sarah.
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, the Septuagint, and the Samaritan Pentateuch all agree on the wording of this verse, confirming the name change from Sarai to Sarah. The Dead Sea Scrolls provide partial restoration but align with the Masoretic Text's essential message.
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־ אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹא־ תִקְרָ֥א אֶת־ שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ׃
13 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויאמר אלהים אל אברהם שׂרי אשׁתך לא תקרא את שׁמה שׂרי כי שׂרה שׁמה
Agrees with the Masoretic Text here, word for word.
[ויאמר] [אלהים] [אל] [אברהם] [שרי] [אשת׳ך] [לא] תקרא [את] [שמ׳ה] [שרי] [כי] [שרה] [שמ׳ה]
nothing on the leather here — 1 partly restored, 13 supplied entire by an editor.
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 17:15
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
The Hebrew word אַבְרָם (*Abram*) refers to the biblical figure later known as אַבְרָהָם (*Abraham*), meaning 'father of a multitude.' He is first mentioned in Genesis 11:26 as the son of Terah and is notable for being the patriarch of the Hebrew nation through God's covenant. The name reflects his role as a significant ancestor.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H85 אַבְרָם Abram = אַבְרָהָם Abraham
85 'Abraham ab-raw-hawm'
contracted from 1 and an unused root (probably meaning to be
populous); father of a multitude; Abraham, the later name of
Abram:--Abraham.
see HEBREW for 01
אַבְרָהָם (av.ra.ham) — Abraham.
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
§ Abraham = "father of a multitude" or "chief of multitude"
friend of God and founder of Hebrew nation via God's elective covenant
N-proper — Noun proper masculineHNpm
a'-bra-ham:
I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory
I. Name.
1. Various Forms:
In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…
Abraham
Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…
(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the…
Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…
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
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
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
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
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
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שָׂרָה (Sarah) refers to the wife of Abraham and the mother of Isaac. The name is associated with nobility, as indicated by its meaning 'noblewoman.' Sarah is first mentioned in Genesis 11:29 and is also known as Sarai in earlier texts. She is the daughter of Terah and sister to Abraham, Nahor, and Haran.
שָׂרָה 37 n.pr.f. wife of Abraham (princess)
base
H8283 שָׂרָה wife of Abraham
8283 Sarah saw-raw'
the same as 8282; Sarah, Abraham's wife:--Sarah.
see HEBREW for 08282
שָׂרָה (sa.rah) — Sarah.
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;
§ Sarah = "noblewoman"
wife of Abraham and mother of Isaac
N-proper — Noun proper feminineHNpf
Sarah
Princess, the wife and at the same time the half-sister of Abraham (Gen. 11:29; 20:12). This name was given to her at the time that it was announced to Abraham that she should be the mother of the promised child. Her story is from her marriage identified with that of the patriarch till the time of her death. Her death, at the age of one hundred and twenty-seven years (the only instance in Scripture where the age of a woman is recorded), was the occasion of Abraham’s purchasing the cave of Machpelah as a family burying-place.
In the allegory of Gal. 4:22-31 she is the type of the “Jerusalem which is above.” She is also mentioned as Sara in Heb. 11:11 among the Old Testament worthies, who “all died in faith.” (See…
(princess). The wife and half-sister, (Genesis 20:12) of Abraham, and mother of Isaac. Her name is first introduced in (Genesis 11:29) as Sarai. The change of her name from Sarai, my princess (i.e. Abraham’s), to Sarah, princess (for all the race), was made at the same time that Abram’s name was changed to Abraham, --on the establishment of the covenant of circumcision between him and God. Sarah’s history is of course that of Abraham. [ABRAHAM] She died at Hebron at the age of 127 years, 28 years before her husband and was buried by him in the cave of (B.C. 1860.) She is referred to in the New Testament as a type of conjugal obedience in (1 Peter 3:6) and as one of the types of faith in (
Or SARA, the wife of Abraham, the daughter of his father by another mother, Ge 20:12. Most Jewish writers, however, and many interpreters, identify her with Iscah, the sister of Lot, and Abraham’s niece, Gen 11.29; the word "daughter" according to Hebrew usage, comprising any female descendant, and "sister," any female relation by blood. When God made a covenant with Abraham, he changed the name of Sarai or my princess, into that of Sarah, or princess; and promised Abraham a son by her, which was fulfilled in due time.
The most prominent points of her history as recorded in the Bible are, her consenting to Abraham’s unbelieving dissimulation while near Pharaoh and Abimelech; her long-continued barrenness; her giving to Abraham her maid Hagar as a secondary wife; their mutual jealousy; and her bearing Isaac in her old age, "the…
lady; princess; princess of the multitude
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
